An Expedient for Peace, Or some Christian and Reasonable PROPOSALS, Once more Renewed and Offered again to Friends of READING, Conducing to an Amicable Composure of Differences among them: WITH A healing Epistle to them from Friends of BRISTOL, on both sides, tenderly advising them to meet all together again in their Ancient Public Meeting House.  
AS ALSO A seasonable Expostulation and a persuasive to a Reconciliation, with some remarkable Testimonies added to promote the same and several Objections against it Answered, which may Tend to a General Service.  
Mat. 5.9. Blessed are the Peacemakers,  
Luke 6.38. Forgive and ye shall be forgiven.  
Philip. 4.5. Let your moderation be known to all Men.  
Thess. 5.13. Be at peace amongst yourselves.  
Rom. 14.13. Let us not therefore judge one another any more.  
Ecclesiasticus 27.21. As for a Wound it may be bound up, and after Reviling there may be Reconciliation.  
Charity, said one of the Ancients, is the whole perfection of a good Man.  
Reading Sixth Month 1692.  
London, Printed in the Year 1693.   

An Introduction by way of Preface to the Ensuing Papers.  
FOR the use of all the truly Moderate and Impartial Friends or professors of the Truth, these following Papers are chief designed, and it is hoped that by such, they will be both seriously perused and gladly received, being in the same Universal Love and good will towards all (in which they were first Written,) are they now published for a more general good, even for the stirring up the Minds of all to be found in that which is more, (or indeed the most) excellent way, and that is Fervent Charity, which the Apostle Peter exhorted the Primitive believers above (before or over) all things to have amongst themselves, 
Pet. 4.8.  for (saith he) Charity shall cover the multitude of Sins.  
I. It was also by the Apostle Paul preferred as being that in itself which is both (most valuable and most permanent) before and above all knowledge, Prophecies, Tongues, and other spiritual Gifts, for these shall vanish away, but that never faileth. And (saith he) though I speak with the Tongue of Men and Angels, 
1 Cor. 13.18, etc.  and have not Charity, I am become as sounding brass or a tinkling Cimbal; And though I bestow all my Goods to feed the Poor, and give my Body to be burned, and have not that one necessary thing Charity, it profiteth me nothing, for it suffereth long, is kind, it envieth not, vaunteth not itself, is not puffed up, nor easily provoked; and concluding that Chapter, Now (saith he) abideth Faith, Hope and Charity, but the greatest of these is Charity; so that indeed as one well observed, that maketh a Man absolute and perfect in all other Virtues; for where it is, there is also Patience, Meekness, Kindness, Gentleness, Constancy, Humility, Faith, Hope, Perseverance, etc. For it Beareth, Believeth, Hopeth, and Endureth all things.  
II. Now all those who are endued with this Divine never failing Virtue, and Live in it, can easily forgive one another, and are far from being irreconcilable, or like those the Apostle spoke of, that were unmerciful, 
Rom. 1.31.  implacable, and without Natural Affection; such are very heard-hearted and revengeful, and who do let the Sun go down on their wrath. And truly if this Charity were but as Predominant amongst all sorts of Religious Societies as possibly a forward and furious Zeal is too prevalent, O how comfortably and sweetly might they all live one with another, and enjoy the benefit of each other, both upon a spiritual and temporal account!  
III. But alas, there is such a Peevish, Churlish, Narrow, Morose, Sullen, Straight and sour Spirit, has got such a place into too many, that unless People be just of this or the other Opinion or Profession, they will not only be ready to look upon them as no Christians, (or at least not so good as themselves) but also not worthy to be Conversed with, in a Neighbourly and Civil Manner, no otherwise than either mere Natural Relation or some private self-end necessarily leads thereunto.  
IU. And O what sad tearing and ruinating Work? What lamentable Mischief and Havoc? What Confusions and distracted do hath this uncharitable and unchristianlike Temper produced in this and other Nations? as in some places more than in others, many tenderhearted People have seen to their great sorrow All which might have been prevented, had all kept to that Meek, Peaceable, Patient, Condescending and Forgiving Frame of Spirit, in which there would have been a Tender Charitable-bearing with, and watching over one another, for Good and not for Evil, and not with an evil Eye, seeking advantage against each other, or improving it to the very utmost too: And there would also have been a provoking one another, not to Wrath, 
Neb. 10.24.  Anger, Revenge, etc. But to Love and good Works, and a laying aside all Malice, all Guile, and all Hypocrisies and Evil-speakings, and nothing done through Strife or Vainglory, but in lowliness of mind each would have esteemed better of, 
1 Pet. 2.1. 1 Tim. 5.21.  and preferred others before themselves, and doing nothing by Partiality, as is expressed in another place. And before it be, as it should and ought to be, all must come to this, even to bear and to forbear, forgive and forget all injuries offences and provocations, in which as the Ancient Philosophers summed up the substance of all their Morality, so there is no true Christianity without it, let any profess or pretend to what they please.  
V And truly very observable it is, That of all the Commands in the New Testament, there is not one so frequently repeated, so earnestly recommended, and so pathetically exhorted to, by our Lord Jesus and his Apostles, as that one is, (viz.) Love one another, which is at least fourteen or fifteen times, in the very same words expressed, and indeed next to that entire loving of God with all our hearts, etc. it is the chief and most principal part of Religion; for our Great Master himself Determined it, that it was by loving (and not by Hating, Striving, Envying, Quarrelling, Abusing, Insulting over, Reflecting upon, or Smiting one another) by which (even by Love) we were, and all are to be known to all Men to be really his Disciples; and so it is indeed as obvious to all on the other hand that who ever they be that are in Pride, in Enmity, Hatred, Prejudice, Envy, Revenge, etc. one against another, they are not his follower: Concerning which much more might be enlarged, but I Omit it at present, designing brevity.  
VI Only this further Reader, pray beware of being Tinctured with that Evil, Implacable and Uncharitable Spirit, whatever may be the provocations given thee, etc. which neither can forgive, nor desires to be forgiven: Also have a care of being influenced by that old, sour, Pharisaical Leaven of Prejudice or Malice, which too many simple, good natured, honest, harmless, well-meaning Persons, have been insensibly and unawares, by Conversing with others of a straight, uncharitable temper, drawn into the same, and though altogether Ignorant as to matters of difference, (and can give no reason why) they yet carry it so Shy, Strait, Morose, etc.  
VII. O how this Leaven has diffused itself among both Young and Old! And even the very Children we see, (not to mention some others) are Tinctured with it, as well as those whom they imitate in their Oppositions, they do not know for what; nay even the nearest Relations one to another have scarcely escaped, but have been and also are influenced thereby: So that it hath made (it being joined with a forward blind Zeal) the greatest Confusions and Distractions imaginable, both in Christian Societies and Families: For here is Testimony against Testimony, Conscience against Conscience, Zeal against Zeal, etc. of which we have had, and would to God we had no ground to say, that still we have, and daily almost see too many instances thereof in this place.  
VIII. And now as to the Paper, which contains some things for an Accommodation of Differences among Friends of Reading several Years ago, it was drawn up some time after a Friendly Conference was heard by three Friends of each side, (viz. R. P. Sen. J. W. A. B. J. K. W. S. and RS. Which was held at R. P's House the 21st. of the 10th. Month 1686.) By which some Proposals in order to Friends meeting altogether again in the Ancient Meetinghouse were concluded on. But some Particulars refused their Concurrence, and one thing or another (there being an Averseness and unwillingness in them to it) was unhappily suggested, and as unseasonably (as groundlessly objected) against it, by which the good Intentions, sincere Labours and Endeavours of Friends on both sides, were prevented and obstructed. And to avoid as much as can be in this, any Personal Reflections on any; The chief occasions of the aforesaid Obstructions are here omitted, as likewise what caused, and wherein it was, that the following Papers did meet with much like the same unkind Entertainment and cold Unwelcome Reception from divers that happened either to see or hear of them, is also here on purpose passed by, being loath to Irritate or exasperate any Particulars. However several Ancient Friends to whom they were imparted approved of the same, and some said (and that of no mean Note) that they could set both their Hearts and Hands to what was therein Proposed, as being that which was both Reasonable, Christian and Necessary on all Hands to be performed; being so general too, and yet very comprehensive, that neither the one nor the other can be justly offended or aggravated by it.  
IX. And had all complied Cordially therewith, it possibly might have prevented much of what hath happened since, as to those things which have widened the Breach amongst us, and before ever there be a Reconciliation or Accommodation of Matters, whatsoever else may be done, that which is in the following Proposals and healing Letter must not be neglected, but as the first and main thing observed and performed. And being now they are to be made more public than before, every one that is willing may read them at their own leisure. And so it is left to the faithful witness of God in every one's Conscience, to search and consider thereby how far they are inclined to close with, and promote what is singly and chief aimed at by the same, which is at least a better and more Christian like and prudent Accommodation, if not such a Friendly Reconciliation of one to another as ought to be, and which if the advice and Methods herein offered be followed neither the one nor the other will be Impossible, nor Impracticable to be accomplished. Notwithstanding (by long continuance and many other unhappy circumstances, and accidental or Additional Occasions of Provocations, the more is the pity) that differences amongst us are now come to such a sad height.  
X. But if so be that neither the one or the other of those be obtained at present as is desired, and the difficulties still remaining so great to impede and hinder the same from being effected (for indeed as it's said and has proved always too true, that a Brother offended is harder to be won than a strong City; 
Prov. 18.19.  and their contentions are like the Bars of a Castle) Yet it is hoped that it may be serviceable to some and help to raise up a more charitable and moderate mind in them, and to a more Friendly behaviour, Christian like and amicable deportment one towards another, if not in our religious capacities, at least in our civil concerns, and as loving, courteous and kind Neighbours (and not like Barbarians) live together. Friends may also see by this that there is really a disposition and desire in some towards a peace and Reconciliation again; and it may be observed in time on whose side the fault lies, and who are not inclined nor willing to condescend to such fair, equal and Christian Proposals.  
XI. It is likewise well known, how many Intricate, Knotty, Troublesome, and Tedious differences, especially upon a Religious account (for these are the worst of any,) have been at last finally determined by the aforesaid; for when all has been said and done that could be, either by the parties differing and offending each other, or by those to whom it has been referred, as well to reconcile them together as to put an end to the same (both which is the great intent and design of all references) they behoved to bring it even to this Issue at last, to wit, to acknowledge, to forgive and forget all on each Hand, etc.  
XII. And this same thing was designed not long ago to have been proposed, by a moderate discreet Friend in order to have composed a great difference long depending between some Friends here. But he was much discouraged in it by the Averseness that appeared in one side more than in the other, obstinately refusing any compliance therewith.  
XIII. We hope there can be none justly offended with the publishing of this, supposing thereby that the difference among Friends will be made the more public; for that is too much already known, what by many Printed Books and Papers of Controversy, and what by two open distinct settled Meetings in several places, and by too many other apparent Tokens of a Division and Separation among us: And there are no sober judicious and impartial Persons, but will esteem it well done in a●y to propose an expedient for Peace, and to endeavour after a Reconciliation or some better Accommodation of Matters, and that such do not deserve to be blamed, but rather to be praised, who do undertake the same, however despised and slighted they may be, and although at the same time may expect to meet with the Frowns and displeasures of some, and also be exposed to the harsh Censures and Reslections of others, yet the Matter itself, and the Methods therein proposed however are consistent both with truth, with the Testimonies from the Holy Scriptures and with sound Reason.  
XIV. And if any others do propose better, more feizable, and more rational expedients, and be more effectual than what is here offered, we shall be really glad of it, and do desire that this may be as an encouragement, or an occasion to incite and stir up others more capable so to do, and so to be concerned herein. And indeed it was hoped that before this time these unhappy differences might have been composed; but instead thereof it is sad to observe how they have rather increased than decreased, and that Matters are here rather far worse than better, so that there appears now a greater need and necessity for a speedy Compliance, with reasonable Proposals in order to some Reconcliation, or Accommodation, etc. Now Friendly Reader, not to detain thee longer, and to conclude this at present, we desire and beseech thee to Read what follows, without any prejudice, and in the fear of God seriously ponder and consider the same, so than it may not be undervalved or disesteemed by thee.  
XV. For notwithstanding this undertaking of being Peacemakers or Reconcilers we may be rasbly judged by some, partial disaffected persons, and as foolishly disliked of by others, may be too deeply engaged either by affection or interest, and so too much prejudiced, whose Zeal may far exceed both their Understanding and their Charity. Yet it may please Almighty God so to bless it in the Hands of Some Moderate and  Friends, that in time it may prove successful, and however may be of such service so as to beget some living earnest desires, and ardent long in the Hearts of many sincere-hearted one's on both sides, and from thence there may be hearty endeavours used according to their Capacities, and in their stations towards the effecting that long desired Reunion and happy Reconciliation, which would be an unspeakable comfort, and Cause of no small rejoicing to us all.  
XVI. And which that the Lord God Everlasting in his infinite Mercy, Goodness and tender Compassion towards us, may be graciously pleased both to grant us, and hasten the time of its accomplishment, and that we may all labour in the mean time to be a People worthy of so great and so unvaluable a Blessing, and singular favour: And let us all (if so be at present we cannot accord in other things) however unite and join together in our sincere breathe, and supplications, and with one Heart and Soul mightily cry to the Lord for the same.  
XVII. And which that it may be really effected, and (by that Divine powerful hand with which nothing is impossible) at last brought to pass amongst us, is that which is both our Hearty and earnest desire, and is likewise the chief aim and end of the publishing the following Papers.  
Reading the 12th. 6 Month, 1692. Signed on behalf of himself and others Concerned, Abraham Bonifield.   

The Copy of a Letter and a Paper, Tending to an Amicable Composure of Differences among Friends at Reading, etc. Which is as follows.  

The 18th. 9th. Month 87. Dear Friend,  
IT cannot but be a great grief to many of you, as well as with us, that so sad Heats, Animosities and Divisions have happened among those that were begotten to God by one and the same Word of Eternal Power; That such should fall out by the way is indeed Lamentable. Although the occasions taken may be very small, yet the Enemy of all our Souls gets his Advantage, when he draws us into Feuds, and Controversies, to the neglecting the most weighty matter; these things greatly tending to the prejudice and hurting of many Tender, Innocent, and well meaning People. And as these things have taken too much place in your Town, and partly issued hither, so it will be well, if you first could hit upon a Reconciliation, that the same Brotherly Love might again arise, which at first was among Friends one towards another; where then will the Animosities be? Surely if all had kept in it, these things had never happened. Wherefore I have been willing to send thee the Enclosed Copy of a Paper, Written by one who hearty Travels for the Prosperity of the Truth, and the Union and Tranquillity of those that Profess it, and shall esteem it well done of thee, if thou approve thereof, and propagate it to others of your Town; Where I hope there are many, either weary of these sad Disturbances, or at least troubled at them.  
If all sides prove as willing, I hope it will prove as Easie, and as Comfort able to you at Reading to come out of them again, as it has done to our Friends at Bristol, who had long enough tried the sad effects of Division: And if this Essay should have any of the same effect; I make no doubt but it would be to the Glory of God, the Honour of the Truth, and the Comfort of you all, the good Example of others, and much Rejoicing to the Author, etc.   

Here follows the Paper.  
SOmething once more soberly offered for an Amicable Composure and Accommodation of difference, happened among the Professors of Truth in and about Reading, and which may be through the Blessing of God in order to their Friendly Meeting all together again in the Ancient public Meetinghouse, if all parties concerned be Cordially inclined to agree hereunto and comply therewith, which is left for them all to consider of seriously, in and with the Precious Light of Christ Jesus.  
WHereas it must be acknowledged on both Hands that there has been, and is a sad Division and Separation unhappily fallen out amongst the Professors of Truth in the Town of Reading, and that which hath partly occasioned the same has greatly proceeded from an unwary managing of Matters, too hot a Zeal, and Indiscreet Inadvertency; and though possibly there might be in the mean time a good intention in divers on both sides; yet alas! how have the sparks of contention arisen to a great flame, which albeit it may seem difficult, however we hope it is not impossible to be quenched.  
I. In order to which it is therefore in the first place tenderly proposed, That it be Hearty and Unanimously concluded on by all concerned herein, That it had been more to the Honour of God and renown of his Holy unchangeable Truth, more for our prosperity therein and gathering of others thereunto; had we all kept more in the Word of God's patience, and in the Lamb like Life, more in Coolness and Calmness of our Minds and in the silence of all Flesh, than frequently we have done, whereby the Enemy of us all hath often prevailed upon us, to draw us out to those things which were unseemly and unbecoming our Holy profession, both to the wounding of our own Souls, and also hurting many others, and casting stumbling Blocks before the weak, and whereby the pure Name of the Lord our God has been much Dishonoured, and his Holy Spirit grieved, the Hearts of the Righteous saddened, and many ill effects produced.  
II. Wherefore in the second place, its necessary that a true godly Sorrow seize upon every Soul for these things that ever it should have so happened among us, and a Holy firm Resolution through Divine Assistance never to be found therein again; having sufficiently learned by this time through a serious review and impartial Observation of preceding passages, to be more wise and careful, more circumspect, watchful and moderate for time to come, so as to endeavour to amend what has been amiss in every one of our own particulars, hoping hereby, that our most merciful tender, hearted Father will be graciously pleased freely to remit what is past, which hath offended him, and favourably Countenance us, when assembled together again, with the Glory and sweet Sense of his Blessed presence, than which nothing is more excellent or desirable.  
III. And that as we know right well he hath been, and is ready upon a true returning to him with the whole Heart, to pardon and blot out many transgressions committed against his Divine Majesty, so we truly desire to be of the same Mind as our Blessed Head was of, 
Colos. 3.13, 14.  to overcome all evil with good, hearty forgiving each other their Trespasses against us, as we pray to be forgiven ourselves; putting on every one of us (as the Elect of God, holy and beloved) Bowels of Mercies, Kindness, Humbleness of Mind, Meekness, long-suffering, forbearing and forgiving one another; as the Apostle said even to the Christian Colossians, if any Man have a quarrel (or complaint) against any, even as Christ forgave you, so also do you. And above all things, put on Charity (the most excellent of all gifts) which is the Bond of perfectness: And let the Love of God rule in your Hearts, to which also you are called in one body, etc.  
IU. And whatever imprudent miscarriages, Weakness, Frailties, Infirmities, and unfriendly behaviours have been observed one towards another, either in our uncharitable apprehensions, unadvised say, or action's, and whatever unsavoury Reflections, Provocations and Aggravations have been given by any when formerly together, or since asunder, we sincerely and hearty desire (in order to a Cordial uniting, and amicable Meeting altogether again in the ancient public Meetinghouse) That all these things aforesaid and whatever else has caused this unhappy Separation, may be forever buried in the Grave of Everlasting Oblivion (according to the tender Council and Christian Practice of our Friends of Bristol) and never to be remembered any more, or any to be upbraided therewith publicly, or privately for time to come.  
V Whereby it may be hoped, that in time all these former or present Distances, Prejudices, Animosities, Shiness, and Straitness, with all kind of Antipathy, Harshness or Enmity, and the very ground, or root from whence they have sprung, may come to an end, and be totally Extirpated; and in the room thereof, that Brotherly Love, that Christian Friendship, and Condescension, that sweet Society, lasting Amity and Sympathy, in the ancient Life, and Love of Truth may revive again; and that Heavenly Concord and Harmony, that desirable agreement and unity of Spirit, and oneness of Heart Soul and Mind in the Blessed Seed may over all take place, appear and prevail amongst us; that the Bond of Peace may forever be kept inviolable, and nothing ever able to break it again, and so Truth, and Righteousness, Mercy and Peace, may flow as a mighty River in and amongst us, to our great mutual Joy, and rejoicing of the Hearts of all the faithful, and to the wiping away that reproach which hath been cast upon our Holy undefiled Religion.  
VI That it may be seen that there is a God in Israel, and that there is a restorer of paths, and a healer of breaches amongst us, even he who is the great Reconciler of differences, by whose reconciling, Peacemaking Word of Life, when Enemies to God and strangers one to another, we were brought near to him and into a Spiritual Relation; whose Infinite Divine Power, which thus so graciously visited us, doubtless is as able (we must all acknowledge) as ever, to Reconcile and unite us again, and make us as near, and dear one to another as ever; yea, and more than ever before; and that it yet may be known to all, w● still retain that infallible Christian Token and most certain Demonstrative Character of being the Disciples of Jesus, through that tender unfeigned love which he hath begotten in our Hearts, and declares itself in bearing one with another, praying for, and forgiving each other.  
VII. And that as there is now such an Universal Calm and toleration in the Nations, as to outward Disturbations; so we all may partake of the benefit thereof together; and that this Town may no longer be the only differing place from all others, but that for time to come we may meet all together in the Ancient tender Love of God, meekly, and quietly, we all endeavouring that all occasions of public differences as much as in us lies may be avoided on all Hands for time to come; and that as we would not that the truly Conscientious on the one Hand should be opposed, or obstructed, from doing those things that they believe are their Christian duty; so one the other Hand the tenderly scrupulous should not be Imposed on or Compelled to act beyond their own understandings or Convictions, or conform to any thing they are not clear nor free in their own Minds, so to do in Matters purely Conscientious. And thus an equal liberty is allowed to both, and which all Christians ought to grant one to another. For as one well said, none but God alone hath power to impose a Law upon the Conscience of any Man to which it ought to be subject as obliging by itself. This Conclusion is proved by the words of the Apostle, There is but one Lawgiver who can both save and destroy; There is nothing (said another) in the Primitive Church deserves greater Imitation than in that admirable Temper, Moderation, Action and Condescension, which was used in it, towards all the Members of it. And to separate Goodness and Mercy from God, Compassion, and Charity from Religion, is to make the two best things in the World (God and Religion) good for nothing, etc.  
VIII. What is aforesaid proposed, is judged very proper and necessary expedients, in order to a Friendly agreement and Composure of differences amongst the Friends of Reading, even by a mutual acknowledgement one to another, and forgiving each other, and some body must begin this good work. God Almighty grant that this honest, sincere undertaking in proposing these things in the Universal Love of God, in true and tender goodwill to all, may be Prosperous and Successful, and have its desired effects; That over all, and in and by us all, he may be livingly Worshipped, Served and Reverenced, according to his own appointed Way, and in the Divine Order of his own Ordaining. Blessed and Magnified be his Holy Name for ever and ever.  
25th. of the 8th. Month, 1687.   

Hereunto is also Annexed the Copy of a very tender, healing Epistle, from some of the most Eminent Friends of Bristol of both sides, and Directed to several Friends of Reading also, of both Meetings, which contains good Christian Counsel, and seasonable Advice, and doth well agree with the aforesaid: And is as followeth.  
Bristol the 5th. of the 1st Month 1686 7. 

Thomas Curtice  
William Lambol  
Leonard Key  
Abraham Bonnifield  
Robert sandiland's  
Robert pain  
John Kent,  
John Buy,  
Benjamine Coale, etc.   Dear Friends,  
We dearly and hearty salute you, in that Ancient Love of God, which did at first reach unto us, and gathered us to be a People, and which hath often refreshed our Souls and Spirits to our great Consolation and Joy in the Lord, and one in another.  
It having pleased the Lord, to take away the cruel hand of the Informers and other sufferings, that have of late attended us in this City, and our Meeting-Houses being again delivered up to us, it came into our Hearts, and we believe from the Motion of the Spirit of the Lord in us jointly, (notwithstanding some misunderstandings and differences had happened amongst us) to meet and continue together in the Worship of God as in former times, in and through which we have found great refreshment and satisfaction; for by our mutual endeavours to bury the extremes that offended each other, we feel the ancient love to arise the more, which brings us nearer unto each other, wherein we rejoice and have great Consolation; and from thence arises the same true and ancient love unto you, with prayers unto the Lord and desires unto you, that the same endeavours, may be amongst you, that in the Grave of Oblivion, all that hath been hurtful may be buried and utterly forgotten, that so as one Family you may again meet together in your ancient love and place as formerly; then will certainly the true love more and more arise, and the hope and faith that will remove Mountains, and the peaceable Saviour be more rejoiced in, that leads through and over all that which doth offend, into Brotherly kindness and forgiveness one unto another, wherein you may be one another's joy and rejoicing in the Lord. May the Lord so tender all our Hearts and lead you and us, in the same path, are the Prayers and desires of your  
Dear Friends and Brethren, 

Thomas Gouldney  
Richard Snead  
Charles Hartford  
Thomas Callowhill  
John Love  
Charles Joanes  
Cornelius Sarjant  
William Ford  
Thomas Jordan  
William Smith.    
We send this by our Dear Friend John Osgood, whom we have desired to communicate this to you.    

A Friendly Persuasive to Peace; or something by way of an Earnest and Seasonable Expostulation, with Friends of Reading on both sides to be reconciled to one another, and to lay aside all Heats, Prejudices, Animosities, etc. with divers Remarkable Testimonies, collected to promote the same; and some Objections answered, which may tend to a general service.  

SECT. I.  
Contains several weighty Motives, showing the great need and necessity of Reconciliation, etc.  
I. AS concerning the Proposals for an Accommodation, or Composure of Differences, etc. something already has been said in the Introduction: Now, as touching the aforesaid tender and healing Epistle from Bristol, some Friends on both sides may remember, That is was carefully delivered to them by our dear Friend John Osgood, who, after having imparted it to several, he also used his utmost endeavours, by persuading them to a Compliance with what was therein recommended, and afterwards divers other Friends had the sight and perusal of it.  
II. But alas it appears too plainly, that it was not so tenderly regarded, at least not Answered, so as aught to have been. And indeed seeing that to this very day the desired effects thereof are not yet produced, must it not be concluded, that there was both a great neglect and remissness somewhere, and the wholesome Council and Christian good advice therein given to Friends, was neither followed nor favourably entertained so as to be practised? Now Friends its left to every one, both seriously to consider, and also soberly to reflect upon themselves whoever they be, that find they are particularly concerned herein, and were really the chief cause or occasion thereof.  
III. However it is hoped that it is not as yet too late to amend what has been amiss in this or any other respect, and to take an impartial and ponderous review of the abovementioned, so as to endeavour to recover (whilst there is yet a time and opportunity afforded,) what has been lost either through carelessness or unwillingness, which surely would not appear half so difficult nor uneasy, as may seem to some, if but once the manly part, or that selfish conceited revengeful-like part (where any thing of it is yet alive in any,) were laid aside and subdued, and the holy precious Cross truly taken up to all Peevish and Stubborn Wills, harsh and sour Inclinations, cunning crafty Reasonings and Consultations with Flesh and Blood, and to that untoward Disposition of too much justifying every one themselves, and as much Judging, and too severely Condemning others (an Epidemical Distemper, which Mankind is too generally and naturally Incident to;) And if that even, sweet, moderate Temper, Peaceable, Lowly and Charitable Frame of Spirit, might once so prevail, and appear in all, so as to remove all all kind of Personal Prejudices, Private Enmity, Revenge or Hatred.  
iv Then certainly would not all be as hearty, and desirous after a Reconciliation, Peace and Friendship one with another, again as ever formerly, they might be Eager, Earnest, and Hot after Contention, Variance, Dissension and Separation from one another? neither than would they be content or at quiet, till the same should be brought to pass, or at least they had used their utmost endeavours for a reuniting and bringing all together again; and it is but what the Lord both requires and expects, of every one so to do, according to their Power and Capacities.  
V That so the World and our Enemies on all hands, may no longer reproach us, and say we are become such enemies one to another, that it seems impossible that we will ever agree, or be Friends together again; and that we are of all People, the worst to be Reconciled, or that there is not a wise Man amongst us to Compose our Differences, or else if there be, that we are very ill-natured, and wholly averse to comply to any Christian and reasonable Terms, and hear of no kind of Expedient for a Reconciliation, nor yield to any equal Proposals that would tend to a better Accommodation of Matters; and that it appears, some do delight more in a separation and being divided asunder, than to dwell and meet altogether again, as Brethren of one Heavenly Father, and belonging all to one Family in true Love and Friendship.  
VI O Friends, is not the one, that is, the former, as comely and as amiable a sight as can be seen amongst the Children of Men, as it's expressed very fully and excellently in the 133 Psalm. 1, 2, 3. verse. Behold (saith he) How good, and how pleasant it is for Brethren to Dwell together in Unity! It is like the precious Ointment upon the Head that ran down upon the Beard, even Aaicons Beard, that went down to the Skirts of his Garments as the dew of Hermon, and as the dew that descended upon the Monntains of Zion, for there the Lord commanded the Blessing, even life for evermore.  
VII. And indeed as here is great blessing that attends Unity and Concord, so the contrary must needs accompany Discord, Disunity, etc. and which is very Unpleasant, Uncomfortable, and Uncomely: And as it is highly Offensive and a great evil before the Lord, so it is a great, and may prove a fatal stumbling-block to many, and a cause of sad reproach to see a People all own the same Principles of Religion, all under the same Profession and Denomination, and yet cannot agree nor meet in one and the same place together as Friends and Brethren.  
VIII. 
Psal. 1.20. v. 5, 6, 7.  Doth not this occasion some to take up that complaint which David did in his time, Woe is me (saith he) that I sojourn in Mesech, that I dwell in the Tents of Kedar, my Soul hath long dwelled with him that hateth Peace; I am for Peace, but when I speak they are for War. O Friends what true quietness, Peace or satisfaction can those enjoy, or bespeak to themselves, who have been or are the chief cause of this unhappy Separation, and do obstruct it still from being otherways, and do hinder an amicable Composure of differences, being of such a rigorous severe Temper, that they are for exacting to the very utmost Farthing?  
IX. Friends Remember and practise the Apostles good advice and caution; 
Rom. 12.17. and 19.20.  Recompense (says he) to no Man evil for evil, but overcome evil with good; and avenge not yourselves, but rather give place unto wrath. Is not this one of the hardest Lessons that can be learned by too many, especially such in whom Pride or passion prevails? And if the professors of Christianity were but once brought to take up their Cross, to deny themselves in this one thing, viz. Revenge (whether by Tongue or Hand, or other ways, as there are too many ways, some more secret, others more open whereby Revenge is shown) which is a necessary and material point of true Religion, as to the practical part thereof; O how soon then would there be an end put to all the Heats, Broils, Contests, Animosities, etc. which abound amongst them, and how easily then might they be Reconciled, to and at Peace one with another? For the aforesaid excludes all manner of Revengeful Retaliations, Reflections, or Exasperations towards any, friends or foes; and if we be advised as we are in another place, Ja. 4.11. not so much as to speak evil one of another, much less to do evil one to another. And in Zach. 7.9. Thus speaketh the Lord of Hosts, saying, Execute true Judgement, and show mercy and compassion every Man to his Brother. And oppress not the Widow, nor the Poor, and let none of you Imagine evil in his Heart against his Brother. Read the 11, 12, 13. vers. the sore Judgement that came upon them for their refusing to hearken, and did not do as above mentioned.  
X. Surely, to be implacable is far from being like unto Children in malice, 
1 Cor. 14.20.  as we are Counselled to be so innocent and harmless as they are; for we know that though they do sometimes quarrel together (and that about mere trifles too) yet they are as soon pacified and made friends again, it being contrary to their natures to retain long their wrath, or anger one towards another, as it is so with some good natured persons, (that it is more like to Men in Malice that are very rough, hardhearted, difficult to be reconciled ever again) and Children in understanding; and quite contrary to what the Apostle exhorts, 
Eph 31.32.  to let all Bitterness and Wrath, and Anger and Clamour, and evil speaking, be put away from you; and be ye kind one to another, and tenderhearted, forgiving one another, even as God for Christ his sake hath forgiven you.  
XI. But we fear there are those who are so implacable, that they will rather forfeit, or run the hazard of losing forgiveness from God to themselves, than to forgive others; and indeed an unforgiving is a sad Sign of an unforgiven person: O how hard may it go with many such, if the Lord should answer them according to what sometimes they may verbally pray, and in a formal manner repeat these words oftentimes, and yet never receive any benefit by them, viz. forgive us our Sins as we forgive them that Sin against us; Let such read Mat. 6.14, 15. v. saith Christ, for if ye forgive Men their Trespasses your Heavenly Father will also forgive you. But if ye forgive not Men their Trespasses neither will your Father forgive your Trespasses: And in another place he saith, Shouldst not thou also have had Compassion on thy follew servant, even as I had pity upon thee, and his Lord was Wrath, etc. so likewise shall my Heavenly Father do also unto you, if ye from your hearts forgive not for every one their Trespasses; read Mat. 18. from the 23d. to the end.  
XII. Well Friends, it's a heavy Judgement for any Person or People to be given up to an Irreconcilable and Implacable Spirit of Revenge and Malice; they themselves at last will have the worst by it. And the Lord may, and its the firm Faith of many, that he will certainly in his own time, and according to his infinite Wisdom, find out some other way (if there be still an obstinacy, stifness and unwillingness,) to comply with, & pursue such Christian & Prudent Methods, as aught to be complied with, in order to a happy Reconciliation, Union and Friendship,) by which he will bring and Unite together the sincere, honest and simple-hearted on both sides, (who are Innocent in their minds to the Lord, and have no by-end, private interest or design, nor prejudice in their hearts towards any) into true Love, Peace and Concord: And as for those who do continue stiff, stout, and highminded, will not in the least yield, nor by no means be brought to be of a flexible, condescending, tender frame of Spirit one to another, but say as the proud Pharisee, I am not as this Publican, or like to those of Old, which said, stand by thyself (or further off) Come not too near me for I am holier than thou, etc. let them beware lest it befall them as it did those that even their Sacrifice became as Smoke in the Nostrils of the Lord, 
Isa. 65.5.  and he abhorred their offerings; and as they do delight themselves in a separation (and at a distance one from another, and reckon it better to be so than together) that he be not at last provoked to separate and remove from them his blessed Presence; for though he waits and bears long, yet he will not always do so, but his long-suffering, patience and forbearance, will come to an end to all who abuse the same.  
XIII. It is said in Prov. 13.10. That only by Pride cometh Contention; This I conceive must be meant a Spiritual sort of Pride, especially being attended (as for most part it is) with vain glory, strong self-will and conceitedness, which with Singularity, Flattery and Hypocrisy, its Concomitants, have been, and are the very Spring of all Distraction, and the great underminers of Peace, Concord and Quietness; the very chief make-bates, and occasions of Dissension, Strife, and Contention in all Societies. Hereunto also may be added those busybodies, backbiters, tale-bearers and whisperers, who run up and down from House to House (as some have been observed) who have made a long Practice of it, under the pretence of Friendship, to both hear and tell stories of one another, whom they or their Friens do dissaffect. They were not amiss compared by one to a sort of Hawkers of groundless Reports, which they take in gross, and afterwards retail them out in Companies: It ought to be the care of every good and wise Man to have them suppressed and discountenanced, for they are mortal enemies to all Peace and Reconciliation, Love and Friendship, and such are the Whisperer and double-tongued, as in Eccles. 28.14. it is said, have destroyed many that were at Peace, etc. These have been and are the main Fomenters and the chief Incendiaries of Breaches, Divisions, Heats, Animosities, differences both in City and Country, etc. Concerning which more at large, see William Shewer's little Book, containing a plain Testimony against Backbiters, Tale-bearers, etc. It's well worth every ones reading, etc.  
XIV. And wherefore was it that the Lord took no notice of those when they fasted, and afflicted their Souls? Because they fasted for strife and debate, and smote with the fist of wickedness, and hid their Face from their own Flesh; see Isa. 58.3, 4. But on the other Hand we may find how well pleasing and acceptable were those prayers, which were offered up with one accord, as in Acts 41.24. And see the benefit of it, vers. 31. And in Chap. 2.46, and 47. It's said, They continuing daily with one accord in the Temple, and breaking Bread from House to House, did eat their Meat with gladness and singleness of Heart, praising God and having favour with all the People.  
XV. And does not our Lord Jesus prefer Reconciliation of one Brother to another (where there is a difference or aught between them) before Sacrifice, by laying a positive prohibition thereon, with as strict a Command, as in Mat. 5.24. If thou bring thy Gift to the Altar, and there remember, that thy Brother hath aught against thee; Leave thy gift and go, first be Reconciled to thy Brother, and then come and offer it: How little is this rightly minded or duly practised by many, who cannot but remember the same? And though it is as true that we see one Brother hath aught against an another, and both must needs remember it, yet it's very strange that they both continue still offering, and bringinging their gifts and not mind first the chief and main thing, viz. of being first reconciled one to another, which as then their gifts would be more acceptable to God, being according to his Divine Order and Command, so would it be more serviceable and profitable to others, and also much more comfortable to themselves than can be whilst unreconciled one to another.  
XVI. Now that there is too much here in this Place of aught one against another, is too apparent by the open separation and division amongst us: But however one is apt to excuse himself, and so another the like; and one thinks he may as safely offer or bring his gift to the Altar, as well as another; and thus it goes, and so from year to year, the positive Command of Christ is dispensed with, and Unity and a Reconcilement wholly neglected; and it's to be feared that some are become so unconcerned in it, and careless of it, that it's even but as an indifferent thing to them (nay and not only so) but the contrary is become customary to them, that they neither desire after, nor much care for a Reconciliation.  
XVII. But they should consider, that as Unity, etc. is their duty to labour after, so it is the Glory, Strength, and Beauty of Christian Societies: It was demanded once of Ageslaus, why the Lacedæmonians had no Walls to their City? He answered, that the Concord of the Citizens was the strength of the City. It also reported of them, that when they made their Supplications to their Idol God, some asked for Rain, and others for fair Wether: The Oracle returns them this answered; that they should first go and agree amongst themselves. Alexander Severus finding two Christians contending with one another, commanded them that they should not presume to take the name of Christ upon them any longer; for (saith he) you greatly dishonour your Master, whose Disciples you profess to be. When there were Commotions in Caesar's Army, the very name of Quirites hushed them. Oh shall not that Reverence we all ought to bear to that Holy Name, which we profess, Hush, or Compose our Religious Commotions or Differences amongst us?  
XVIII. The Mahometans, as one saith, live in such Exemplary Concord, that they seldom break out into ill language; but if they do, a third Man will reprove him with a fie Musselman, fall out! And all is appeased. Were it not to be wished that the Mahometans were Christians, and in this Christians were Mahometans? To see an Egyptian smiting an Israelite, is no strange sight; but to see one Israelite quarrelling with another, is most unnatural and uncomely. The nearer the Relation, the stronger the Affection ought to be.  
XIX. Remember the tragical dismal History of poor Jerusalem; its very Animosities and Divisions proved at last its fatal ruin; for it was not only (as observed particularly by some) a certain sign of ruin to the Jews: But one infallible cause of it was, that while they were besieged by the Romans, instead of consulting together the Methods of their common defence, they were broke into such Irreconcilable feuds, 
☞  that no sooner had they a time of breathing given them by their besiegers, but they fell one upon another; so that they became their own most implacable Enemies: And so it has happened to many in this and former Ages, as by manifold sad experiences hath been known; and to observe such Envy, Prejudice, such Animosities, Heats, etc. one to another amongst those who profess to be followers of him, whose Doctrine and example was so full of Love, Meekness, Forgiveness, Compassion, is it not a scandal to the Jews, an Opprobrium to the Gentiles, and an inlet to Atheism and Infidelity?  
XX. And as the Apostle James tells us, 
Ja. 3.16, 20.  where Envying and strife is, there is (not only) Confusion, (which is bad enough if there were no more) but every evil work: This is indeed very Comprehensive: There are not only two or three, but a whole complex or system of evil works always attends Strife, Envy, etc. wherever the same is given place to amongst any sort of People; and we find that some were ready even to glory in their bitter Envyings and strife which they had in their Hearts one against another, 
James 3.14, 15.  and not only so but to lie against the Truth: And in their Zeal and Wisdom concluded the same to be consistent therewith. But this Wisdom (saith he) descended not from above, but is Earthly, Sensual, and Devilish; and who is a wise Man endured with knowledge among you? How shall such a one be known by this, let him show out of a good Conversation, his works with Meekness of Wisdom, even from that which is from above, and that is first pure, then peaceable, gentle and easy to be entreated, full of Mercy and good Fruits, (and observe) and without partiality and without Hypocrisy. Here we may all see who is truly the wise Man, and both the Earthly and the Heavenly Wisdom, with the proper effects each produceth; and if we judge the Cause by the effects, it's easily seen, which of the two is predominant.  
XXI. And in the next Chapter of the same Epistle, he gins with a Querie, from whence comes Wars and Fightings amongst you (what, even them whom he calls Brethren) come they not hence? This is his Answer, even of your Lusts, that War in your Members. Is it not from Ambition, Covetousness, a greedy desire after pre-eminence, who shall be greatest and highest, and carry the biggest sway, and is not that one of the chief causes of most of all Quarrels, Brolls, Contentions and Animosities? Therefore it's said in the 5, 11, 12, Verses, Do ye think that the Scripture saith in vain, the spirit that dwelleth in us lusteth to envy? speak not evil one of another Brethren, he that speaketh evil of his Brother, and judgeth his Brother, speaketh evil of the Law, and judgeth the Law; and there is one Lawgiver, who is able to save and destroy. Who art thou that judgest another, or as Paul has it in Rom. 14.4. another Man's Servant? to his own Master, he standeth or falleth; yea he shall be holden up, however harshly or uncharitably he may be censured and judged, for God is able to make him stand; let us not therefore judge one another any more.  
XXII. We are as much cautioned and prohibited not to walk in strife and envying, as in Rioting and Drunkenness, etc. the former being as well counted the Works of Darkenness as the latter, in Rom. 13.13. And the Apostle we also find, reckons amongst the rest of the Works of the Flesh, Envyings, Hatred, Variance, Wrath and Strife; and though these be different names, yet may be all summed up in one great Evil, expressed by the word Enmity or Prejudice; and these four are so linked together, that one of them cannot be without the rest; as where Envying is, there is Hatred, etc. there is no other particular Work of the Flesh so expressed with so many words to aggravate the same as this, of Envy or Strife; and when we are exhorted to follow Peace with all Men, at the same time, in the next verse it's added, looking diligently, lest any Root of bitterness springing up trouble you. It's observable how much, or mostly, indeed, the Apostle places the Fruit of the Spirit in these Heavenly and Excellent Virtues, which are most directly opposite to the aforementioned Works of the Flesh, as Love, Joy, Peace, Long suffering, Gentleness, Goodness, Meekness, Temperance, these are all he mentions (except Faith) as the Fruit of the Spirit; and though they also be expressed by divers Characters, yet as they proceed from one Spirit, so they all tend to one and the same thing, and which the word Charity may comprehend them all.  
XXIII. We find that very early, even Christ's own Disciples began to strive together by the way, and it was about, Who should be greatest too, as in Luke 9.46. And it was from their Carnal reasoning that this Ambition proceeded; upon which Jesus took a Child and set him by him, by which they might learn how Innocent and Humble and Little they ought to be. And in Mat. 20.23. It's said, they were moved, viz. (ten of the Disciples) against their Brethren. But Jesus called them unto him and said, ye know that the Princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them, but it shall not be so among you, (and O that it had never been so upon no account amongst any who have professed to be his Disciples, etc.) But whosoever will be great amongst you, let him be your Minister; and whosoever will be chief among you, let him be your Servant; even as the Son of Man came not to be Minisered unto, but to Minister, and to give his Life a Ransom for many.  
XXIV. And all such who are found guilty of the pride of Life, of Envy, Hatred, etc. and are of a bitter sour Spirit, and do not repent of it, will as undoubtedly be excluded, and shut out of the Kingdom of God, as those who live and die in other gross extravagancies; 
Job 5.2.  for Wrath killeth the foolish Man, and Envy slayeth the silly one, and as Christ told them plainly in his time, who (its like) conceited themselves to be great Saints, as with respect to those upon whom the Tower of Siloe fell, 
Luke 13.4.  Think ye (saith he) that they were sinners above all the Men that dwell in Jerusalem? I tell ye nay, but except ye repent ye shall all likewise perish: And this same he told others over again in the foregoing verse; let us all therefore beware of Envying, or as the Apostle James saith, Grudge not one against another, Brethren, lest ye be condemned; behold the Judge standeth before the Door.  
XXV. And let us neither be of such a hot uncharitable temper, to call for Fire, 
Luke 9.54.  or to command it (if we could as Elias did) to come down, no not though from Heaven itself to prejudice or hurt any, which far better Men than we are, or are now in being, were not allowed to do; yea, though they had power to work Miracles, yet no liberty granted them to dedestroy or consume any by them: No, not even those who would not receive Christ himself; and for their but very desiring such a thing in their warm Zeal, we see he rebuked them, and with a pretty smart kind of reprehension said to them, ye know not what manner of Spirit ye are of; for the Son of Man is not come to destroy men's Lives, but to save them. Now though its true this is as good and as strong an Argument as can be used, against Persecution, yet it is not improper altogether here to be alleged also against a Furious, Fierce, Passionate, Violent, and indiscreet Zeal, Unchristian, and Unwarrantable Imposition of Matters of Faith, which too often has appeared and been manifested upon a Spiritual account, in more secret and specious-like manner, as in Envying, Striving, Opposing, Rashly Judging, and Condemning (Yea, and in Revening too) one another.  
XXVI. Neither let us be like to those in the same Chapter above cited, who were ready to grudge and complain against one, whom they saw casting out Devils; and tho' it was a very good work and done also in Christ's Name too, yet they were so Zealously set against him, that it is said they forbade him; and why? (not that he did not do it in the name of Christ, for they granted that) but because (said they) he followeth not with us. But hear what Jesus said, Forbidden him not; for (Mark) he that is not against us, is for us, or on our part; as Mark has it in. Chap 9.39. Christ looked on them all that were not against his interest in the main, as one party, tho' others would seem to have rendered as two distinct parties.  
XXVII. But rather Friends, let us all be of that generous, noble, and public Spirit as Moses was of, when he was told that two others, viz. Eldad and Medad who were in the Camp, Prophesied as well as the 70 Elders that went into the Tabernacle, and said, my Lord Moses forbidden them. But his answer was, Enviest thou for my sake? (Here was envy upon a specious like pretence) would God (saith he) That all the Lords People were Prophets, 
Numb. 11.27.  and that the Lord would put his Spirit upon them. And also we find the Apostle Paul was of the same noble excellent mind, who was glad that Christ was preached, 
Philip. 1.18.  tho' it is as true that some (as he says) preached him even of Envy, and strife, and some also of good will, not sincerely supposing to add to his Bonds. (It's like some may be ready to say) That surely Paul had good reason rather to be offended; with such envious and contentious fort of Preachers, and that tho' they preached the truth, which was Christ, yet he might well have opposed or withstood them, but he was not of such a hot Temper, though he gave them not place by subjection neither, as to some other more private concerns, but was kept however out of both extremes in moderation. What then (says he)? Notwithstanding every way, whether in pretence or in truth, Christ is preached, and therein do I rejoice, yea, I will rejoice.  
XXVIII. There fore Friends, pray let that compassionate Temper, moderate, and most excellent Christian Virtue of Charity, not only be pretended to, or much talked of, as (too many do) but really seen and practically demonstrated by its Fruits, that we are indeed endued therewith, and that in Forgiving, Embraching, and receiving one another as Brethren, who do agree in the main and substantial Points and Principles of Truth, and wherein we differ in our Judgement of some things which are but Externals and Circumstantials; let us not however continue still falling out by the Way about the same, for why should we do so, being as tenderhearted Joseph, who said to his Brethren, and so treated them as such with great Compassion and Affection, notwithstanding they had greatly abused him, 
Gen. 45.24.  See that ye fall not out by the way. And seeing we are Brethren (or aught so to be, and accounted as such, however slighted, undervalved, and despised by one another) why should we contend and quarrel? We must all conclude it's of the Enemy, and his work first to scatter and divide us, and to lead into Separation, Division, and Contention, and then the more both to weaken and rule over us.  
XXIX. And we find how early the Enemy begat differences; even in Abel's time he raised up a Spirit of Enmity and Envy in the Heart of Cain against his Brother; and in Abraham's time he, endeavoured to cause a Separation and Contention between him and his Brother Lot: But if we do walk in the Steps of that faithful Patriarch, we would be as careful as he was to prevent our Adversary, that sows Discord amongst Brethren; and we have the same reason to urge in the Case as he had, and the same Argument to plead against it as he did; For thus he Expostulated with his Brother upon some difference, that was likely to happen between them: Let there be no strife (saith he) I pray thee between me and thee, between thy Herdsmen and my Herdsmen (and why?) for we are Brethren; and so they wisely and discreetly, and like two loving Brethren composed the difference themselves between themselves; and good Peaceable Abraham, that made the first offer, was the better by it afterwards in many respects, as may be seen in Gen. 13.  
XXX. And in Acts 7.26. it's said, that Moses, that meek Man used the very same Plea as before, he seeing two Hebrews striving together, the next day (its said) he shown himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are Brethren; Why do ye wrong one to another? As indeed in all sorts of quarrelings, and fall out the wrong lies not only on the one parties side, but is mutual; and though both are to be partly blamed in one respect or other, yet the one may be more in the wrong than the other, and one more wronged too than another. But it's certain they are most of all in the wrong, and most to be blamed who will not admit of a Reconciliation, or refuse to comply with such rational and Christian like Expedients that tend to it; and as, one well observes from the aforesaid Scripture, he that would not hear of the putting a stop to the quarrel, it was he that reproached Moses with the assistance he had given the Day before to an Israelite against an Egyptian; so enraged he was at the friendly Interposition of Moses in the Matter, that he seems concerned for the Egyptian that was killed; a public Enemy being less hated than a Brother, when these Domestic Feuds are raised to any height, even than a Reconciler becomes more odious than an Alien (as is observed by many.)  
XXXI. And indeed it often happens, that he who goes about to part a Frey, in all likelihood will have Blows on both sides, especially where the Opposites and Combatants are Fierce and Violent; he that is eager in any one side, shall be sure to find some fast Friend, but he that endeavours to be a Reconciler and as a Mediator betwixt both, bewailing and being greatly grieved at the miserable Loss, Hurt and Ruin that happens to the whole, and doth but set a foot forward to make up the Breach, will find few to take his part; (and that is one reason why there are not more Moderators and Reconcilors amongst People; most love their ease too much, and as they use to say, to sleep in a whole skin but shall be sure to have many about his Ears; and therefore we may observe that after it is said, blessed are the Peacemakers, it is immediately added also, blessed are they that are Persecuted, etc.  
XXXII. But we hope better things of many of them than to do so, by such as appear in healing and re-pairing Breaches among us, and that it would be far more becoming us, who profess that glorious peaceable Gospel of our Lord Jesus, which as it tends to bring Glory to God on high, so does it no less Conduce to peace on Earth (tho? not to the Earthly part in any,) and to good will towards all Men, and would be more Christian and Prudent like in us, in that Meek, Gentle, Charitable and Submissive Condescending Mind, to say one to another, Come Friends, let us now lay aside all our Animosities, Heats and Fouds, let us compare the Importance and Weight of those things in which we agree, with that in which we differ, and see which ought to balance us most; let us now be reconciled and made Friends together again; let us lay aside all Prejudice and Pertinacy, wait together in lowliness of heart, and feel that ancient spring of Love and divine Life to Unite and Cement us into that blessed Fellowship, Unity and Concord, and in the same, let us begin afresh again, and what is past be remembered no more, than if it never had been; let us forget those things that are behind, and let us press towards that great and glorious Prize we all have had in our view: Has not alas the Controversy and Differences been too too long kept on foot, and kept up between us, both to our shame and sorrow? It's now more than high time for us all to leave off contendings and strive together, and quietly submit in the Love of God one to another, and lay aside on both hands, all things tending to Controversies, Differences and all manner of Prejudices, opprobious Reflections, undecent Recriminations, and odious Comparisons.  
XXXIII. O let us not dispute the matter in the anger and heat of our Spirits any more; but if we will strive let it be then, who shall exceed most in Temperance, Patience, Love and Forbearance, who most Charitable and Moderate, and who shall most follow after those things which make for Peace and Concord, and things wherewith one may edify one another; let us not any more undervalue both ourselves, and also (which is more) the very common Interest of Truth, and of our Holy Religion. Let us therefore be of a tractable or treatable Temper, and Comply and Condescend without any more ado, without Reasoning this, or Consulting other things (whereby Self in all would save its own Reputation) with reasonable Expedients and Christian Proposals, let us freely and fully, and from our Hearts forgive one another, etc. as the Apostle said to the Philippians, 
Phil. 2.1, 2, 3.  If there be therefore any Consolation in Christ, if any Comfort, if any Fellowship of the Spirit, if any Bowels and Mercies; fulfil ye my Joy, that ye be , having the same love, being of one accord and of one mind. Let nothing be done trough strife or vainglory any more, but in lowliness of mind, let each esteem other better than themselves, look not every man on his own things, but every man also on the things of others. Let this mind be in you, which is for a Public and Universal good) which was also in Christ Jesus.   

SECT. II.  
Contains a Collection of divers remarkable Testimonies, suitable to the Subject treated on.  
MAny other Convincing Motives and pacific Arguments upon divers accounts, might be used and urged, to persuade you to the aforesaid Noble Resolution; but it would be too tedious to insert them here: However to promote and encourage the same, consider further these following Testimonies in the first place, and afterwards some pressing Considerations to excite all towards Peace, etc.  
I. Eusebius de vita Const. 67. Constantine saith to the Bishops you are not ignorant, the Philosophers all of them, do agree in the profession of the same Discipline, but do oftentimes differ in some part of the Opinions that they Dogmatise; but tho' they do descent about the Discipline that each 
† Obs. As The mistus in his Oration to Valens, saith, there were at least 300 amongst the Gentile Philosophers, etc.  several Sect observeth, they nevertheless Reconcile themselves again, for the sake of that Common Profession, to which they have concurred.  
II. J. Hooper in his Ecclesiastical Polity, saith, The Time will come when three words with Charity and Meekness, shall receive a far more blessed Reward than 3000 Volumes written with disdainful sharpness; or he might have added twice 3000 Sermons framed from men's inventions, and delivered with the greatest Eloquence or Acuteness of Wit. A late Ingenuous Author, says, I trust in the Almighty God, that Contentions with us, are now at the highest float and that the day will come (for what cause is there of despair) when the Passions of former Enmity being allayed, Men shall with ten tiems redoubled tokens of unfeigned reconciled Love, show themselves each to other the same, which Joseph and the Brethren of Joseph were at the time of their interview in Egypt.  
III. There was a long feud between Themistocles and Aristides: But being both employed in the service of their Country, Aristides bespoke Themistocles thus, If we be wise its high time we should now leave off this vain Envy & Spite we have a long time born each other; And that we should enter into another sort of Envy more honourable and profitable, I mean, which of us two shall do his best endeavour to save Greece: To which Themistocles made this answer. I am sorry Aristides that herein your Honesty appeareth greater than mine; but seeing it is that you have deserved the Honour in beginning and procuring such a Commendable Strife between us, I will henceforth endeavour to exceed you in continuing this your desire. Oh! that Saints (says the Author upon this) would learn Heathens to lay aside their particular differences to mind public advantage. Shall Heathens be better at self-denial than Christians?  
Causinus tells us of one Raymundus Lullius, who was so ravished with Love, that being asked any thing, he would answer, nothing but Love. Where dwellest thou? With Love. To whom belongest thou? to Love. From whence comest thou? From Love? Whether goest thou? To Love, etc.  
iv It was well observed by a Learned and Judicious Person, That the Unity and Peace, that was then, viz. in the early, and indeed the best Times of Christianity amongst Christians) made Religion amiable in the judgement of Impartial Heathens; Christians were then known by the Benignity and Sweetness of their disposition, by the Candour and Ingenuity of their Spirits, by their mutual Love, Forbearance and Condescension one to another. These were indeed blessed Marks, but either this is not the practice of Christianity, (viz. a Duty the Christians are now bound to observe) or else it is not Calculated for our Meridian, where the Spirits of men are of too high an Elevation for it; for if Pride and Uncharitableness, if Wrath and Envy, if Animosities and Contentions were but the marks of true Christians, Diogenes need never light his Lamp at Noon to find out such among us; but if a Spirit of Meekness, Gentleness and Condescension; if a stooping to the weaknesses and infirmities of one another; if pursuit after Peace when it flies from us, be the Indispensible Duties and Characteristical Notes of Christians, it may possibly be a difficult Inquest to find out such, for the crowds of those that shelter themselves under that Glorious Name.  
V Tertullian that Famous and Learned Apologist, published his Apology or Defence of the Christians against the accusations of the Gentiles in the 10th. Year of the Empire of Severus, in the Year of our Lord 204. Among many other excellent say therein take these few.  
It is equally forbidden us to wish to do evil, 
Chap. 36.  or to speak evil of our Neighbours, etc. and in Chap. 39 But it is a strange thing that this Charity among us, gives occasion to some to blame us: See, saith he, how they Love one another? This astonisheth them, because they hate one another. See (say they) how they are ready to Die one for another? But as for them they are ready to Kill one another. It must not seem strange to you, if we call one another Brethren, seeing we are all your Brethren by the right of Nature, which is Mother to us all; we have the same Principles as you, but you Renounce the Humanity common to to us, because you are evil Brethren to us. But with how much more reason are they called and esteemed Brethren, who acknowledge one and the same Father, to wit, the living God, that have received the same Spirit of Sanctity, etc. But alas! it was not long when they degenerated from both that Purity and Charity that appeared among them for the 1st. 2d. or 300. Years, and gave occasion to Heathens, both to see and say, how they Hated, Teared, Devoured, and did By't and Persecute one another, how they Killed and Destroyed one another, and how they imposed upon, and insulted over each other, according as they had the Civil Powers on their sides; and being unhappily once broken into pieces and divided into separate Parties and distinct Societies, than each side did strive to suppress others, and maintain their own Interests, right or wrong, as might be largely Instanced from the Ecclesiastical Histories of Eusebius, Socrates, etc. And alas! has it been much better of late Years amongst Professors of Christianity? And how happy would it be for Christendom, it were not so still even in our days!  
VI In the aforesaid History of Eusebius, l. 8. Chap. 1. is declared both the happiness of the Primitive Christians, while they kept in Love and Unity together, as also what miserable condition they were brought to by their mutual hatred, etc. thus expressed: These thigns having thus prevailed (says he) and daily increased (viz. Favour and Reverence they had amongst all sorts of Men) far and near, so that no Malice could intercept, no spiteful Fiend bewitch, etc. as long as the Divine and heavenly hand of God upheld and visited his People, whom as yet he worthily accepted. But after that our affairs through too much Liberty, Ease, and Security degenerated from the natural rule of piety, and after that one pursued another with open Contumely and Hatred, and when that we impugned ourselves by no other than ourselves, 
This was in Ano. Dom. 1301. some time before the 10th. great Persecution raised by Dioclesian.  with the Armour of Spite and sharp Spears, Opprobrious words, so that Bishops against Bishops, and People against People, raised Sedition. Last of all, when that cursed Hypocrisy and Dissimulation had swum over even to the brim of malice, the heavy hand of God's high Judgement after his wont manner, began softly a little and little to visit us, so that the Persecution that was raised against us took his first original from the Brethren, which were under Banner in Camp, whereas we were touched with no sense or feeling thereof, neither went about to pacify God, we heaped Sin upon Sin, thinking like careless Epicures, that God neither cared, neither would visit our sins. And they which seemed our Shepherds, laying aside the rule of Piety, practised Contention and Schism among themselves, whilst they heaped these things, that is, Contention, Threaten, mutual hatred and enmity, and every one proceeded in Ambition much like Tyranny itself: Then I say, Then the Lord according to the saying of Jeremiah Lam. 2. made the Daughter of Zion obscure, and overthrew from above the glory of Israel, etc.  
VII. But O Friends, how contrary and directly opposite are such Fractions, Divisions, Contentions, Discords, etc. (amongst those who declared themselves to be Children of one Father, and followers of the same Lord Jesus) to that solemn and most fervent prayer in John 17. which our blessed Master offered up to his Father, in the Days of his External blessed appearance in that Holy Body of Flesh, and which he poured out but a little before his Death? With what fervency of Spirit doth he pray for Unity among his Disciples, and all his People that should believe on him? It's remarkable that no less than four times doth he repeat the same Supplication, and every time rises higher and higher, and more and more earnest for it: First, that they might be one: Secondly, that they may be one in us: Thirdly, that they may be one, even as we are one: And Lastly, that they may be made perfect in one, and that the World may know that thou hast sent me, etc. And how much, and how often he recommends, and commands loving one another, none can be ignorant who have read any of the Books of Matthew, Mark, Luke, and John, called the four Evangelists.  
VIII. It was well observed by one, that our Saviour has made the Doctrines of Meekness and Charity, such ingredients in his Gospel, that he has made them the Characters, by which his Disciples may be every where known; and this Spirit of love is so diffused through the writings of the New Testament, that how hard soever it may be to understand some of the other passages that are in them, yet there is no Ambiguity at all in those that set this forth. There are some of the Epistles that do not mention several of the Duties incumbent on Christians, yet there is not one how short soever, in which this of love is not proposed in Terms that are both strong and tender: And while the Church of Corinth was almost rend asunder, by variety of Opinions, and by the different parties that followed several Teachers that had been among them: The Apostle does not enter much into the grounds of their Disputes, but recommends Love and Charity to them. The Apostle John lived so long as to see a great deal of the first fervour of the Christian Religion slacken; but when he wrote to revive that Spirit, the Argument upon which he chief dwells, is to persuade all to love one another; and he does that in the softest and most melting language that can be.  
IX. The Controversy concerning the Obligation that lay on the Gentiles, for obeying the Mosaical Law, was judged by the Apostles, against the Judaizers; and the inferences that depended on that Controversy, were such, that the Apostle Paul says they went so far, as to make void the Death of Christ; yet the same Apostle is Gentle to those that without seeing the extent of those Consequences, were carried away by those Judaizers, so that he acknowledges that in their observing them from a good motive, they were acceptable to God; and that as the Kingdom of God, or the Gospel consisted not in scrupulous distinctions of Meats and Drinks, but in Righteousness, Peace, and Joy in the Holy Ghost, so he adds, that every Man was to endeavour to be fully persuaded in his own Mind, and was not to Judge his Brother in such Matters, but to leave him to the Judgement of God.  
X. Anthony the Great (as Jerem witnesseth) when he used Exhortations to the People to stir them up to Godliness and Virtue; 
See Drexelius his considerations upon Eternity Chap. 3.174.  was wont to wish them always to keep in Mind, and often meditate upon that Saying of the Apostle, Sol non occidat super Iracundiam vestram, let not the Sun go down upon your wrath; and this Prohibition he did not restrain to wrath only, but made it general, let not the Sun go down upon your Wrath, Hatred, Malice, Envy, Lust, or any other Sin, lest it depart from you as a Witness against you.  
Now Friends, if all those, whoever they be, that are Implacable and of an Irreconcilable and Untreatable Temper, and who through that too powerful Influence, that Prejudice, Enmity, and Revenge which has so deeply prevailed upon their Spirits are wholly averse to a Reconciliation or Peace one with another; and not only so; but can very securely and unconcernedly (which indeed is strange, but that such seem to be hardened in their Enmity) spend Days and Nights one after another, nay and Months, and Years, to live at such an Unnatural, Unneighbourly, Unfriendly, and Unchristian like Distance, Strangeness and Antipathy, and in Discord and variance; did they, I say, but once seriously consider with themselves, and had that due, weighty sense of Launching into Eternity, in such a sad, deplorable State, as aforesaid; and how suddenly that Morning, Evening, or Hour may come (lest of all thought thought of by too many) as of all things we know Death is most uncertain, both as to the time and manner thereof) wherein such may be summoned, by that undeniable Messenger to remove for ever from off the Stage of this World; had they a right ponderous Sense of this upon their Spirits; O how could they give Sleep to their Eyes, or slumber to their Eyelids, or take their natural rest securely or comfortably for one Night, or one hour, till they found the universal tender love of God, and that Good will spring up in their Souls, and that Charitable Disposition raised up in them towards all, even those whom they may account as their greatest Enemies; in which they could hearty desire, and as freely and fully forgive them all their Trespasses or Offences, as they themselves would be forgiven of God.  
XI. In which tender Christian frame of Spirit, they could not be at all satisfied in their Minds, nor think all ever well with them (nor indeed can it ever be well with any, let them pretend or say what they will, and make this or the other thing as the reason of their excuse; and it may be pleaded that the quarrel is on Gods, or Truth's account, tho' in the bottom, if it were well searched into, there is a great deal of personal prejudice, grudge, dislike, etc. secretly entertained) till they had made their Peace, and were reconciled to all with whom they be at variance, and at a distance (let it be upon what account it will) or at least ways had done what lies in their power, and to the utmost laboured and used all possible endeavours, and reasonable means on their part for attaining the same. And wherein any has done amiss in acting contrary to Truth, we are to leave them to answer to God for it, whom they have chief offended, having in a Christian frame of Spirit cleared our consciences, and in true tenderness discharged that incumbent Duty towards them, in order to their recovery; and however we are not in the least to approve of the evil in any (nor even in ourselves) nor stand by them or countenance them therein; yet we must beware of Hatred, Enmity or Prejudice to the Persons, which is a hard lesson for many to learn, who do not know what it is to forgive, or if they do know, yet do not practise it.  
For by forgiving is meant (as one well observes) the not avenging of injuries or contumelies, not suffering their Trespasses against Men; Nay, nor sins against God, to cool or lessen my Charity and Mercy to them; but loving and compassionating; and showing all effects of true Christian mercy (such especially as may do them most good) as well to Enemies and sinners, as to Friends: This alas has been, and is still too too much wanting among many Professors of Christianity.  
XII. And I pray God that all were of the same good Charitable Considerate Mind, as is reported of one John, Patriarch of Alexandria to be of, who had a certain Controversy, with one Nicetas, a Chief Man of that City; And it being such a very remarkable and imitable Passage, and worthy of deep Consideration, it deserves to be Transcribed, (tho' something large) and added to the foregoing Testimonies, it is thus. The matter was to be tried at Law; John was for the Poor, Nicetas for his Money (the Reader may easily judge whose Cause was best) but for Peace sake, there was a Private Meeting and Hearing appointed, to see if they could come to some Composition and Agreement; they Met, they fell to Words, they were hot at it, a great deal of Choler and Stomach was shown on both parts; neither would yield a jot, nor departed an inch from his Right; a great Conflict there was between them, many hours spent to little purpose, they were further off from agreement at length than before, for neither would yield to Conditions Propounded by either. Well, it grew late, they departed more offended and displeased one with another than before (as indeed is too usual the effects of such Meetings of Controverting Matters, etc.) and so left the Suit pendent. Nicetas thought it hard to part with his Money, and the Patriarch seemed to be in the right, and to stand out in the Cause of God and the Poor.  
XIII. 
Note this well.  But yet when Nicetas was gone, the good old Bishop weighed the matter better with himself, and condemned himself for his Pertinacy (how few will do so now) and tho' he was in a good Cause, and knew it also, yet said, Can I think that God will be pleased with this Implacable Wrath, 
The Bishop's Christian sayings.  that is impious, and not according to the Council of the Apostle? So the good Prelate could not be at rest till he had sent to Nicetas; for he out of hand sent Messengers of good esteem, and gave them this Charge, That they should say no more to him, but only this, Domine, Sol ad occasum est, that is, Sir, the Sun is going down. Upon the hearing of which Message there was such a sudden alteration wrought in Nicetas, that his stomach came down presently, he began to melt, his eyes did stand full swollen with tears, and he had much ado to keep them in; out of doors he ran presently after the Messengers, for he made haste to speak with the Patriarch, and coming to him in humble manner saluted him thus, Holy Father, 
Observe what good effects the Patriarches first Condescending and seeking Peace and reconciliation which Nicetas, produceed, etc.  I will be ruled by you in this or any other matter: Whereupon the Patriarch made him very Welcome, and so they Embraced each other very lovingly, and became good Friends.  
XIV. Great, surely (says my Author Drexelius upon the place aforesaid, in his 7. Consideration upon Eternity, page 174.) and speedy was the Operation of these few words, The Sun is going down, for presently upon the hearing thereof, a Peace was Concluded betwixt them, which was sought for before with multitude of Words, but could not be effected; so do thou (says he) whosoever thou art that knowest thyself guilty of any grievous sin, call to mind these operative words, The Sun is going down, for what know'st thou whether thou shalt rise again with the Sun or no; and if thou diest in the Night without Repentance, it is a question in which Eternity thou shalt have thy part, whether of the Blessed or of the Cursed; wherefore do what thou hast to do quickly, The Sun is going down. But have a care it go not down upon thy Lust or Luxury, Envy or Blasphemy, Detraction, Theft, Malice, Hatred, Pride or Revenge, etc. or upon any other grievous Sin unrepented of.  
XV. But besides what may be said as a Motive or Argument, and that weighty enough too in its place, as with respect to the going down of the outward or Natural Sun, to persuade all to be of a tractable and reconcilable Temper, of a Charitable, Sweet, Loving and Peaceable Disposition towards all. Something further might be also said, and that of a far more weighty Consequence, and that is, as concerning the setting or going down of the spiritual Sun, I mean when the Heavenly divine and saving Light, sweet Healing Influences, and pure Comfortable Rays, reviving and refreshing Beams thereof are wholly withdrawn from such a Man, or Woman, who wilfully persists from time to time in any Irreconcilable, Implacable, Envious and Revengeful mind, so as at last they provoke the Lord to leave them, and suffer that dismal Night of Darkness and Obscurity to overtake and come over them, where the light of God's glorious Countenance shall never again be seen to shine upon their Tabernacles, nor the divine Sun of Righteousness ever rise or appear any more upon their Horizon or Habitations. And this indeed is most sad and dreadful, and how suddenly this Judgement (the most fearful of all) may be inflicted upon them, who do go on and continue in that which is highly offensive to the Lord, as no doubt all kind of Enmity, Malice Hatred and Uncharitableness, Prejudice and Revenge are very great evils in his sight, wherever the same appears, let them be covered with what specious pretence or excuse soever.  
It is that O Man, and O Woman, whoever thou be, that is found guilty hereof before him that may provoke the Righteous God to shorten the day of thy visitation of his Love and Grace to thee, and that before thou be ware of it, if so be thou still persist therein. And altho' for a time, to such, Revenge may seem pleasant, and be as a sweet Morsel, yet it will be bitter in the end, and be as Gall of Asps within them. And its possible also that such may live as to the natural Life, and the outward Sun often both rise and set, even after the Lord hath thus left them wholly to themselves, and his Spirit ceased striving any more in, or with them, and so in this respect, the spiritual Sun forever to be set, or go down as to them, altho' it never sets or goes down as to itself; but its divine Light, Splendour and Glory, is from everlasting to everlasting, and which forever purely shines, in and upon the Souls of the Righteous, and all such as are of a Tender, Merciful, and Compassionate frame of Spirit, and full of Bowels, and live and die in true Love,  and Charity towards all.  
XVI. And may it not be fitly said concerning Reconciliation, 
Hillar. de vera paceificat.  Peace, etc. (as saith one of the Ancients,) That it is the Muniment of a Common wealth, the Staff of Policy, the very Badge of Christianity? The very name of it (saith the most Eloquent of all the Roman 
‖ M. Tullius Cicer.  Orators) is lovely, and the nature of it (saith the most divine among the Heathen 
‖ L. Anneus Seneca de tranquilitate.  Philosophers, as he is called) is Heavenly.  
The same Philosopher saith, it is the part of a silly and miserable man to by't him, that biteth him. To strive against our Equals is a matter doubtful, against our Superiors it is fury, against our Inferiors it is baseness. The displeasure suddenly quelleth, when as the one part forbeareth to contend: Heth he stricken thee, fly back, for in striking again thou shalt give both occasion to strike often, and an excuse for striking; 
Seneca de ira. lib. 2. cap. 4.  and so King Solomon, that was much wiser, long since told us, and which we know by experience to be true, That the beginning of Strife, is as when one letteth out Water; 
Prov. 17.74.  therefore leave off Contention before it be meddled with: For as in the breach of a Watercourse, if stopped in time, will prevent the following abroad, which otherways must needs break out; so in the breach of Peace and Concord, when it first appears, if there be not a present and prudent stop, it will break forth into open Contention, for a small spark, if not quenched in time, may blow up a whole City.  
XVII. It is a noted Rule in Physic, 
Hypoc. Aphoris.  that all Immoderations are enemies to Health; and it is as true a rule in Divinity, That all Immoderations and extremes are enemies unto both quietness of Mind in ones own particular, and also to Peace and Concord with others, and which have been always very prejudicial to all Societies; therefore that seasonable and Apostolical Admonition is needful to be minded and practised by all, viz. Let your moderation be known to all men, 
Phil. 4.5.  (and why) because the Lord (who is the great Judge of all) is at hand, he is near. This doth not only relate to our Eating, Drinking, etc. appertaining to the outward Man, but also respects an Immoderate or Blind Zeal, in such who are apt to be too forward and severe in their Judging, Censuring, and Condemning of others. Such may also read the 14th. Chap. 
Virtusstat. in medio.  of Paul's Epistle to the Romans, especially the 4, 5, and 10. verses. And as one wisely observes, that in Nature we see all Heat Consumes, all Cold Kills, that three degrees of Cold and two of Heat allays the heat, but introduces the contrary quality, and overcools by a degree, but two degrees of Cold to two of Heat, make; a poise in Elements, and a balance in Nature, etc. Besides, as the Maxim is, nullum extremum est perpetuum, There is no Extreme that's lasting, as we have had many experiences.  
XVIII. 
Plutarch Apoth.  Notable and very Remarkable is that passage concerning Silurnus an Heathen Parent (so called,) who having many Children and fearing lest some unquietness should grow between them; to the end he might the better persuade them to entertain a constant Peace and Concord between themselves, he took a Sheaf of many Arrows and offerded it to each of his Children one after another, willing them to break it, but they could not so long as the Arrows were altogether in one Bundle. At last, pulling forth the Arrows one by one, it was an easy matter for them to break them all one after another; even thus said their Father it is with you, so long as you remain united and love each other, no Man can hurt or break you; 
Note this well.  but if once ye be dissevered one from another, by strife or variance, every Man may easily destroy you.  
Strife and Variance between Brethren, whether upon a Natural or Spiritual account, is a thing most barbarous and prodigious; and all Enmity, saith a wise Heathen (so termed) breedeth within ourselves a thousand tormenting passions, 
Plutarch.  but especially between Brother and Brother.  
XIX. When Socrates saw Cherephom and Cherecrates, two Brethren, 
Zenoph. lib. 2. de dict. & fact. Soerat.  jarring and warring each with other, he said unto them, ye do now as if the Hands which were created to help one the other, should hinder and hurt each other; or as if the Feet which were framed to bear one another's burden, should supplant one another; or as if the Ears, Coadjutors of mutual good, should wax deaf to hear good one of another; or as if the Eyes, which are fellow-spies for the good each of other, should look asquint at the good one of another.  
Let none hold together like Simeon and Levi, Brethren in evil and mischief, but like David and Jonathan, to preserve one another from evil, etc. It's said of the former two in Gen 49.5. Instruments of cruelty are in their habitations. Or (as in the Margin) their words are Weapons of Violence. O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a Man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, 
Isa. 59.8, 9, etc.  for it was cruel: I will divide them in Jacob, and scatter them in Israel. Pray Friends read and consider the Characters of those of old, concerning whom it is said, that the way of Peace they know not, and if we do know it and yet do not walk in it, nor pursue peace, it will be far worse for us.  
XX. O let not our Lord when he cometh find any of us smiting or beating our Fellow-servants, neither let any give just cause to say of them as of him of old: It is thou and thy Father's House that troubleth Israel, etc. that do chief obstruct that peace, Concord and Reconciliation amongst us, which is so earnestly desired by many on both sides; such may be said to be (as observed by one) neither Actively Peceable, nor Passively Peaceable, neither as Peacemakers, nor Peace-takers; and so in some sense may be accounted, also the Peace-breakers. And these are they that both raise and keep up Strife and Contention, and Discord among Brethren. 
Ja. 3.81.  Whose Tongues are fall of deadly Poison; which setteth on Fire the course of nature, 
Prov. 12.18.  itself being set on Fire of Hell. For tho' there be that speak like the piercings of a Sword; yet their words may be sometimes even smother than Oil.  
XXI. The Tongue (as Petrarch says) is the mighty Bellows to blow up strife, etc. and grievous words, says the wise Man, stir up anger. But the discretion of a Man differeth his Anger, or is seen by his patience, as some render it, 
Prov. 19.11.  and it is his glory to pass over a transgression. And as there is a generation that are pure in their own eyes, and yet not washed from their filthiness (of both Flesh Spirit) O how lofty are their Eyes and Eyelids lifted up; so there is a generation, Whose Teeth are as Swords, and their Jaw-teeths as Knives; 
Psal. 55.21.  and are there not some whose words are smother than Butter and softer than Oil, and yet be they very swords, etc.  
XXI. Remarkable is that Golden sentence of that Golden Mouthed Father Chrysostom, as he is called; Didst thou know (saith he) the worth of Peace and Quietness, or consider the sweetness of it, thou wouldst sell all that thou hast to buy it; were it present thou woudlst welcome it; were it absent, thou wouldst make search after it; were it lost, thou wouldst never leave until thou hadst recovered it; were it to be bought, thou wouldst think no Silver or Gold too much to procure it.  
XXII. Let us also take notice what Luther, 
Pag. 299.  that worthy and famous Reformer, says in his Commentary on 133 Psal. It is, saith he, a commendation of Peace and Unity, to the end we should esteem it as an excellent and Holy gift, and that we should rather sustain the loss of all things else, than give occasion of Dissension and Discord; for if we must suffer any loss, it ought to be born patiently in this respect, that all other things through Peace are recovered, and reslored again, as one said very well, I never bought any thing better cheap than Peace, for to the Buyer it bringeth most plentiful Fruit; for we see oftentimes in our private affairs, that if a Man be content to lose ten or twenty Crowns, that he may live in Peace and quietness, he winneth thereby great Gain and Commodity, etc. He also saith in another place, That truth is not lost by teaching, but by disputing and contending, the Minds of Men being carried away by the heat thereof; they neglect those things whichmost of all they ought to regard, etc.  
XXIII. And indeed, would it not be both far more profitable to all People, in general, and more conducing to Peace, Concord and Reconciliation one with another, to have fewer Books and Papers (and a happy day and time when there will be none at all) of Controversies, of Replies and Rejoinders pro & con, which do for the most part of them (proceeding from either the heat or wisdom of Man's Spirit) exceedingly confound, and cloud the plainess, simplicity and glory of Truth, and perplex and bewilder the Minds of poor People, and which also has too too often in them, much of self-passion or undecent Recriminations, or glory of Reputation, by-ends, interests or some private advantages or other proposed, which makes many unwilling to yield, tho' possibly convinced in their judgements, etc. And if there were more practical Treatises (instead of the Controversial ones as aforesaid) tending to promote Piety, Peace, Love, Unity, Concord, and Friendship, 
See the Causes of the decay of Christian Piety Pag. 321.  in the Life of Righteousness: For as an ingenuous Writer well observes, That our Divisions have grown upon us, by the neglect of practical Duties: For as every age degenerated more from Primitive Piety; So they advanced further in nice inquiries and new opinions; and as the Zeal of practice grew cool, so that of dispute gathered head and vigour. So that if we consider how far our good works fall short of these first Christians, we need not wonder to see our Controversies so far exceeding them; that time which was gained from the one, being employed in hammering, and forging the other, and the true Gospel Graces of Meekness, Peaceableness and Universal Charity are accounted earthly; phlegmatic qualities; we disclaim that Holy Ghost which descends in the appearance of a Dove; Nay or in the Fire either, unless it be like that of Elijah, to consume all that disgust us, etc.  
It had been well (as W. P. says) if Men had entertained equal Zeal against Impiety, and been but half as much Enemies to their Sins, as they have been one against another: See his Address to Protestants, Pag. 63. the whole is well worth reading, but especially the 2d. part; which is a very substantial excellent Treatise, and plain against all imposition, etc. in matters of Faith, etc.  
XXIV. It is easy (as I remember an ancient moderate Friend said) to judge, but hard to save; and also, saith he, 
Obs  that is most in the Life of the Son is most sensible of the hurts of others, and most touched with the feeling of their Wounds, Not slightly passing by, like the Priest, but Mercifully, Pitying, and healing like the good Samaritan; for it is a Symton of hardness of him that slights the Wounds and Bruises of his Brethren, thereby pouring Brine into their Wounds rather than Oil of Love and Tenderness. Such Physicians rather help to fester than cure the hurt, and to increase the pain than to stop the spreading of the Disease; whereby a little slip doth prove as a dangerous Sprain, and a small Bruise sometimes to the loss of a Member, and grieving of the whole Body, and all for want either of skill or Sense (or both). Where skill is wanting, there he may administer that which doth increase the Distemper, and thereby both disparage himself, and endanger the Patient: And where Sense is wanting, there austerity and rigidness is usually met withal: But rather saith he, 
Obs  Gentleness and forbearance must be used as by the application (not of harshness and present judging or standing at a distance but) of warm  and suppling Oils used by a gentle Hand, with much pains and often exhortation in the Stir of Love, and Rise of the Life, and yet feeds not the benummedness or senselessness, but cherisheth the Life, and so recovers the Sense, whereby it is restored to the former office in the Body, and more filled with compassion, usefulness and diligence than before, and the other Members are now made more sensible of the benefit of Patience and Long-sufferings, and sees from whence that springs that would limit unto Seven times, and how narrow and short it is of the fullness of Mercy itself, that is unlimited, but binds the limiting Spirit unto the perfecting of the Praises of the God of everlasting Goodness and Mercy.   

SECT. III.  
Some Objections fairly Stated, with their Answers, as also divers weighty Considerations proposed.  

Object. I. BUT then there are some Objections that seem difficult to Answer; And 1st. some may be apt to say, and all will conclude, that Peace and Reconciliation amongst us, is far to be preferred to Strife and Contention; and that as it is in Temporals, so it is in Spirituals, Peace brings Plenty, but Wars always the contrary, Ruin, Scarcity and Poverty upon a Spiritual account: Also we are sensible that Reconciliation is very desirable, and a good Work; and a happy People were we, could both these be obtained. But alas, (here lies the difficulty, and truly it is so) Who shall begin this good Work first, and how shall it be carried on, suppose it were begun? It's true, if every one would but submit to that Eternal Power which first reached to us, and visited us, and made us near and dear one to another, that alone would soon both begin, carry it on, and finished it: But alas, each side pleads so much for themselves (there lies the pinch and obstruction,) and one party placing all, or most of the blame on the other, and yet neither side will readily grant to be in the fault, or blame-worthy, and both are apt to say in the mean time, we want not Charity; if any have done amiss and wronged us, let them confess and amend; we have Charity enough to forgive, and we would be glad to have them Reconciled to us as Brethren, etc.   

Answ. Now this great and chief Objection, Friends, you must needs acknowledge is fairly Stated, and it contains two or three Parts: Something in short to each Part: As to the first, who shall begin it, etc. There are some who through mercy, are neither so Straight, nor so Prejudiced, or Biased in their Spirits to any Party, but will be free to Stoop and Condestend to be the first, yea rejoice in it and be glad too to help forward or begin so acceptable, so necessary and profitable a Work, could they but see any probability, or had any reasonable Ground, to prospect its being further proceeded in, or encouraged by others concerned; which otherwise you know, would be but as labour in vain, fruitless in that respect, to offer any such thing where it is not likely to be accepted. But as was already hinted; if every one did join with, and sink down in their minds to that peaceable Power or Wisdom of God, there would be a great readiness and propensity to Reconciliation, and truly till that be known to work both a willingness and desire (in those chief concerned) towards the same, the difficulty will still remain, tho' many others were very hearty and really much inclined to it.  
And to help to answer the second part, How shall it be carried on? This is proposed; let all such Friends on both sides, whose hearts the Lord has inclined hereunto, and who are very willing to comply with the aforesaid, or any other Christian reasonable Proposals, they may see needful to be concluded on and added with joint consent; it's hoped that there are divers such, and if they please they may signify the same by Word, or Writing to any Friend, or Friends they think fit to acquaint therewith, tho' its but meet that those also should know it, whom they believe are  with them in this Concern: And likewise those who have so far proceeded in it as to publish some Proposals in order to promote the same, if they please, they may apply themselves to any of us herein concerned, and they may be further satisfied about it.  
Now by this Method, it may be seen plainly, who are free, willing, and desirous after a Reconciliation, and who are not; who are the Obstructers and who the Incouragers of the said on both sides, and so even let the fault and blame herein be laid on those to whom it belongeth, and who do let and hinder such a good Work.  
And as to the third part of the Objection, viz. That both Parties plead their Innocency, and neither willing to confess to be in the fault, or the cause of the Difference, but both shift it off from themselves, and throw it upon one another; little need be said of this; for if there be any others (beside some particular Persons) that do apprehend so, that one side only ●s altogether to be blamed, and the other wholly blameless, they must needs be certainly either very Ignorant of matters, or else too deeply engaged more to a Party, than the naked Truth, and swayed by some more sinister self-interest, or by private affection (which blinds the Judgement, and darkens the Understanding) than by sound Reason, or an impartial Examination and fair Hearing of things; so take all upon mere trust, believe implicity what such a one says, or reports, see with others eyes, and not by their own; and besides, too much to be feared, (which is very bad) they are likewise plunged too deeply into that dangerous and hurtful thing, called Prejudice, etc. But besides, were it needful or serviceable to any, (as at present it is not) the contrary might be fully evinced by too plain Particulars, (to be much lamented) and that by undeniable matters of Fact too, that both sides, less or more are , and have been in the wrong, have been Imprudent and Indiscreet in managing Matters, have been too Uncharitable, Harsh and Sour, etc. one towards another: This is so palpable and so well known, even to the World, that to mention the same in the Particulars (how far some on each side have digressed from both that Golden Rule, from that Royal Law of Love and Kindness, and from many other Excellent and Blessed Laws, also Professed equally by both) would be as well too tedious and large, as it might tend to exasperate each Party, which all along herein from first to last of this Work is avoided, as much and as carefully as possibly can be, as to any personal and particular Reflections, that so neither Partiality nor Uncharitableness might in the least appear.  
However it may be safely said (and without any breach of Charity) reasonably and modestly concluded, as being what is but impartial and according to Truth, that it has been visible to all, and even plain to a demonstration to all the , That neither the one nor the other side can justly plead themselves wholly clear; but that both less or more have offended and given occasion to each other, of Provocations and of causing a Disreconciliation and this unhappy Separation, either in the first Fomenting or Raising, or Heightening, and keeping up the Differences, and Controversies to this day amongst Friends.  
And those who may reckon themselves clearest, or least concerned herein, have no cause (if all things be duly and calmly considered) to upbraid others, (saying) had it not been for the too hot, ungoverned heat, or Zeal of one, or the Impatience and Imprudence of another, or the indiscreet Conduct, or the Moroseness, Sraitness, Sullenness, and Shiness of others, etc. it had never been so or so amongst us: Now Friends, were it not really more Christian like to lay aside all manner of aggravations or personal reflections, and learn now to be of that excellent Charitable Temper, which we find Moses and David were of, that they were not provoked neither to upbraid or be revengeful against those, who had so insolently affronted and abused them, when they had an opportunity to do either or both towards them. Moses, it is said, 
Numb. 12.13.  cried unto the Lord to heal Miriam, saying, heal her now O God I beseech thee; she appears with Aaron, had murmured and reflected foolishly upon him, which highly provoked the Lord; and when his Hand was laid on her for it, It was then that Moses entreated and interceded for her; he was so far from insulting over her, or desiring the punishment to be either Continued, Increased, or heightened. And as concerning David, Sacred History gives a large account how merciful, and how exceeding tender hearted he was even towards his great outward Adversary, Saul, and would never by any means take revenge upon him, tho' he might of ten have easily done it, had he been so disposed. Another great instance we have of his princely Clemency and good nature, after he was restored again to his Kingdom: Abishai was mighty importunate, that Shimei should be put to Death, because (saith he) he cursed the Lords anointed, and indeed he railed at him, and that when he was under adversity, 
2 Sam. 19.21, 22.  and that was base indeed, most bitterly and extravagantly, saying, Come out, come out thou Bloody Man, and thou Man of Belial, etc. yet for all this David, that good Man, was so far from revenging himself, or remembering old faults so as to bear any hatred, or improve them to the disadvantage of his offenders, that he reproved those smartly and counted them as his adversaries, that laboured to stir him up to the same, What have I (says he) to do with you, ye Sons of Zerviah, that ye should this day be Adversaries to me, etc. therefore the King said unto Shimei thou shalt not die, and he swear unto him.  
So we may see here was no upbraiding or raking up of old Misdemeanours, or faults of one another, nor the least appearance of a revengeful Spirit, or retaliating again; and therefore it is well advised, and O that all would take the good Counsel in, Prov. 24.29 Say not, I will do so to him as he hath done to me: I will render to the Man according to his work. We are to leave that to the Lord; tho' it's said he giveth to all Men liberally and upbraideth not; and we are to overcome evil with good. A soft answer, 
Prov. 15.19.11.  saith Solomon, turneth away wrath: but grievous words stir up anger. The discretion of a Man deferreth his anger, and it is his glory to pass over a transgression. Hard to hard (says one) never does well; a gentle Rain will allay a Boisterous Wind; as its unnatural to hate them that love us, so its natural to love them that love us; but its supernatural to love them that hate us; for we are enjoined by Christ, not only to love or salute our Friends, but even our Enemies also; and those of our Friends, whom we esteem as our Enemies we ought so to love them as to forgive them, and be likewise reconciled to them, if possible, at least to use our utmost endeavours for the same, that if it be not effected the fault may be theirs, 
Plut. in vita Alexandri.  and not ours. It is a Kingly thing (saith a great King) to bear evil when thou dost good. O Friends, let us all in the love of God, and for his sake and the truth's sake, which we all jointly profess, delay no longer being at Peace one with another, and Cordially reconciled together: We can none of us be insensible how many disadvantages we all lie under, and what grievous Censures and Reflections we are all exposed to, both by professors and profane; how those common Enemies, both to Truth and us, all rejoice at our Divisions, expecting, as 〈…〉 they may conjecture and conclude, the dismal Consequence may be next to hear of our downfall. O how do they warm their Hands at the Fire of our Contentions, and say, ha', ha'! so we would have it.  
I. Let us also seriously consider, how highly provoking these things are in the sight of the lord 
Ob●. Let love be without dissimulation, Rom. 12.9. and let us not live in word, neither in tongue, but in deed and in truth. 1 John. 3.18.  And that it is a great evil that so much of Love, and Tenderness, Charity, Humility, Patience, Long-suffering, etc. is professed, pretended to, and talked of by many, and yet in the mean time so very little of these in truth, and in deed is practised and brought forth in real Fruits of love, etc. but a great deal of the Contrary. It may not be long before God, who greatly abhors all such Hypocrisy, and Dissimulation, take his Rod as well as shake it (as he has often and especially of late given us both loud, 〈◊〉 and frequent Warnings) and severely correct and punish for these things.  
Doth a Fountain send forth at the same place sweet Water and bitter? Can the Fig tree, my Brethren, bear Olive-berries? Either a Vine, Figs? So can no Fountain both yield salt Water and fresh. 
Ja. 3.11, 12.  So that as their Faith is dead, and like the Body without the Soul (that hath no motion) which is without works; even so is their Charity, etc. but cold and faint without its Demonstrative effects and Fruits; and still we may rationally conclude whether the Fountain be bitter or sweet (tho' its easy for many) to put the one for the other (as they may imagine) by its streams which flow from it. And hath not the just God in all ages, manifested his soar displeasure, because of such Divisions, etc. It's no wonder, says one, if a Father after a long patience be at last provoked, to turn all his Children out of Doors, when they cannot be quiet nor agree together; so it was heretofore when there was such siding one against another, Bishop against Bishop, some engaged in one Faction, some in another, till, as one observes, the Brethren of the Camp, brought Dioclesian's persecution, which devoured them all. It's a common observation among Shepherds, that when the Sheep push at one another, a storm speedily ensues; and when that comes, it drives them altogether, whereas before they might be scattered asunder, some feeding in one place and some in another.  
II. Moreover, to be plain, Do not these Animosities, Divisions, and Contentions egregiously reflect upon ourselves, bespeaking us too plainly to be such as the Apostle complained of in his time, who were divided amongst themselves? For, 
1 Cor. 1.11, 12, 13.  (saith he) it hath been declared unto me of you, my brethren, (how gently doth he treat them) that there are contentions amongst you. That every one of you saith, I am of Paul, and I of Apollo's, and I of Cephas, and I of Christ: Is Christ divided? etc. 
Chap. 3.3, 4.  For whereas there is among you envying, and strife and divisions, are ye not Carnal and walk as Men? And this he repeats to them three times, and in one of them says positively that they were as yet Carnal; and to draw them off from admiring and following one person more than another, to the breach of Concord, he tells them, who then is Paul, and who is Apollo's? But Ministers in whom ye believed, even as the Lord gave to every Man? I have Planted, Apollo's watered, but God gave the increase; and so goes on further upon this in the 7, 8, 9 etc. vers. And tho' the Galatians we find were once very zealous in affecting Paul, yet (saith he) to them, am I become your enemy because I tell you the truth? What Turncoats (observes one upon this) were these? But a while since they would have pulled out their own Eyes, and given them to Paul; and now they would have as it were pulled out his Eyes, who told them the truth.  
III. And Friends, amongst many of the disadvantages which do attend this unhappy Division and Separation, this one is not the least (viz.) that as many simple, honest-hearted Friends on the one Hand are disappointed of the benefit, and comforts of the Labours and Testimonies of those that are sent amongst us, and in the Universal Love of God are moved to visit us; so on the other hand, many of the Servants of the Lord have been straitened to come amongst us; because they have not that full opportunity of clearing themselves, and imparting of their spiritual gifts to all, as in other parts; so that in this respect, we among ourselves, and many others are useless, and as it were dead to one another, while alive: O how comfortable is it, for the Lords People to meet often together in Love, Peace and Quietness, and open their Hearts freely one to another, and tell their experiences one to each other, what the Lord hath done for their Souls. Thus it was once amongst Friends in this Town, and it's hoped it will be so again one time or other: After this manner (some say) the Art of Medicine was first found out; as any one met with a Herb and discovered the Virtue of it by an accident, he was to Post it up, and so the Physicians still were perfected by a Collection of those Posted Experiments. But alas, some, and too many there are, who are ready to Post up, and Publish abroad each others weaknesses and failings or infirmities, to the shame and reproach both of themselves and their Profession.  
iv Let us also Consider, how many have been discouraged and stumbled from owning the Truth, when they observe such an irreconcilable Temper, and have such Wrath and Envy, Enmity and Prejudices, such Wranglings and Divisions, such Whisper, Backbitings, such Supplanting and Undermining each others Reputations, such malicious Aggravations and improvements of all advantages one against another, such uncharitable Censures and Apprehensions, such unfriendly Deportments, unchristianlike Treatments, such a fowr and un-neighbourly-like Behaviour and unhandsome Carriage towards one another, such odious Comparisons, opprobrious Reflections and Characters cast one upon another, such groundless Jealousies and Surmising, etc. It's true, Men are but Men, and Women but Women, and the best of them may Err, and do amiss one way or other; but such things as reflect upon a whole Society or Meeting, as being culpable of the aforesaid, and charged as Guilty thereof, is of far worse Consequences than any particular Persons Misdemeanour, both by how much the more one single Person may sooner and easier Repent, Reform and amend, than many can do; And also that Envy and Pride (especially spiritual Pride) hath been evermore deadly and more hurtful to, and amongst God's People, than any other thing.  
V For from thence these four great Evils have sprung up, and which gradually succeeded each other in former Ages among the Primitive Christians, & have been ever since too much predominant in Christendom; and these are, 1st. the Ambition or Pride, that first appeared then. 2dly Contention with Confusion followed. 3dly. Afterwards Imposition of Numerous Creeds one upon another: And last and worst of all, and as the sad effects of all these cruel Persecutions one of another; all these things may be plainly observed by those that are acquainted in the least with Ecclesiastical History, as of Eusebius, Socrates, etc. Geo. Bishop's Looking-Glass for the Times, etc. a special Book.  
Now Friends, have not all these things happened, all these Disorders Divisions and Confusions, etc. by not keeping near to the Lord, in Unity, and near one to another, and being gone from the measure of that divine Light and Grace, in their own Hearts; then there was a departure from the Charity and into harsh Apprehensions and Constructions one against another; and not being content with that place and Station, the Lord allotted for them, than an aspiring mind got up and sought to be higher, than there was a Grudging and Envying others, and thus also the Humility was lost, and so all Love and Tenderness one towards another decayed: Loftiness of Spirit with hardness of Heart prevailed, even to the grieving and vexing, both of the Spirit of God in themselves, and also of one another; so that there could be no longer any more comfortable Society, or Christian Fellowship together, the great Bond of Peace being broke, and that Heavenly invisible Tie, which Knits together being dissolved: What then behoved to follow but Divisions and separations one from another? We may likewise read how the Apostle blames the Corinthians, 
1 Cor. 6.7.  for their being of so Contentious and Striving humour, insomuch that thereby they reduced themselves to this at last, that those were set up even as their Judges, who were least esteemed of in the Church (and God knows how many raw, young, unexperienced sort of Persons are got up, or set up of late into the Judgement Seat amongst us in this our Day) and we wish that there were not cause to say the same, as he tells them plainly thus; I speak to your shame, is it so that there is not a Wise Man, (nor a patiented Condescending bearing Man) among you; no, not one that is able to Judge between his Brethren, etc. why do you not rather take wrong than, (as if he had said) be thus Litigious, Striving, Quarrelsome, even to go to Law one with another, and that before the Unbelievers too? which was utterly a fault (as he says) amongst them: He saith also, that the whole Law is fulfilled in one word, 
Gal. 5.14, 15.  Thou shalt love thy Neighbour as thyself. But if ye by't and devour one another, take heed ye be not consumed one of another.  
VII. But to leave these things, relating to former Times, and much more that might be mentioned, let all beware, and take warning in time to come of splitting on the same Rock, as others before us have done, both in this and former Ages, and let the Cause wherever it is, or whatever it be, or has been, be searched out by every particular, and labour by the power of God, to have it removed, and then no doubt, but all these sad evil and hurtful effects that proceed there from, will quickly cease and come to an end.   

Object. 2d. Some also may be ready to argue thus, and say, It is altogether vain to suppose or expect that all Differences, Contentions, or Quarrels upon a Religious action, can ever be Composed so, as to be brought to one end; and it may be said of them, as the Apostle spoke of Heresies, which he said must be amongst the Corinthians, 
1 Cor. 11.19.  That they which were approved, may be made manifest, tho' its true at the same time, he blamed them for their Divisions, etc.   

Answ. But one may as well reason, and say, that because thou knowest there is already a Fire broke out, and that one tells thee there will be another after that, that therefore thou oughst not to endeavour what possibly thou canst to help to extinguish both that or any other Fires, that might be supposed for certain would happen still one after another; so the Apostle does not by the aforesaid Text design to discourage any from labouring to heal breaches, to remedy divisions, to stop Contentions, and to make Peace and Reconciliation, but (as observed by a late Author upon the aforesaid Scripture) he declares plainly what we must expect from the ill disposition of the Spirits of Men, (which is the cause of the disunion) by reason of the high esteem they have of their own sufficiency, and of their inclination to render themselves considerable, etc. The Providence of God is hereby is also seen, which draws good out of evil, and light out of darkness, the thickest darkness, and to distinguish suc has truly belong truly to him, and that Faithfulness and Constancy manifested. In this sense also it is (saith he) that Jesus Christ declares to us, the necessity of Scandals and Tribulations arising in the Church, otherways the Gospel, which is the Ministry, of Grace, and a word of Reconciliation and Peace, does not of itself purpose any thing, but Union, Amity and Concord. Besides, the Apostle did not say, that there must always be Heresies, or forever in the Church of Christ: Is it not enough, that it has taken place for so many Ages, it is not time now to stop its Course, and see an end of it? So will the Prophecy have had its accomplishment in our Father's Days, and shall in ours enjoy the Calm after all these Tempests. Let us add hereunto, that as the Scripture foretells us these Divisions, so it also makes us hope for an Estate of Peace and Quiet in the Church. It makes Times of refreshment and ease to succeed all these great disturbances, and assures us that there shall be such a firm Peace in the Earth, that we shall see the Wolf dwell with the Lamb, etc.  
For it is prophesied, That in the last days the Mountains of the Lords House, 
Isa. 2.3, 4.  shall be established in the Top of the Mountains, and shall be exalted above the Hills, and that the Lord himself shall judge among the Nations, and rebuke many People, and they shall beat their Swords into Plow-shears, and their Spears into pruning books. Nation shall not lift up Sword against Nation, neither shall they learn War any more: 
Isa. 11.9.  And it is said also, That they shall not hurt nor destroy in all my Holy Mountain. O this will be a blessed day, and happy Times indeed, when all that which hurts or destroys upon any account, comes to be destroyed, and reproved: Then may it be hoped that all these many uncomfortable and fruitless Contentions, Controversies and Quarrels, will come to an end true, and Love, Peace, Concord, Union, and Reconciliation, prevail and take place. Which, O God of Infinite Love hasten to bring to pass amongst us and all People every where, for thy Dear Son Jesus Christ his sake, who is the great Prince of Peace, who came to Reconcile Mankind to thee, and one to another, and who tasted Death for every Man, and shed his most precious Blood, by and through which all might be brought nigh to the Lord, and one to another, out of all the enmity, strife, variance, hatred, prejudice and envy, and to live together in Love, Peace, and Friendship in his pure fear and holy dread, to the praise of his great Name, who over all and by all is alone worthy to be Reverenced and renowned, exalted and adored forever and ever more. Amen.   

Object. 3d. There is another Objection still behind to be answered, and that is, if it be said, suppose all be true as above cited concerning both parties to be less or more blame-worthy, yet ought not those who are most in the wrong, and have been the greatest cause of those Jumbles, etc. and given the lightest Provocations in divers respects, should not these begin first, and acknowledge, etc. Whatever weight this may have (as is usually urged amongst the great and proud ones, and State-Politicians of this World, whose Grandeur and Honour makes them very loath to bend or bow one to another; when they have quarrelled, one thinks it below him (and so another the same) to submit first; yet sure it ought not to have any place amongst us or any true Christians.   

Ans. All must conclude this to be a good work, to make Peace or Reconciliation. Now Friends, which of the two is really most capable first to begin the same, those that have most, or those that have least transgressed? whom shall we expect to be most Instrumental herein? But certainly whoever they are that begin first, and endeavour most to promote this blessed Work, whether they are the most or least to be blamed, will however in this deserve to be most praised and commended, and will conduce most both to their true Peace and Honour, and never will have cause to repent how forward, how humble and condescending they were in this matter, and are willing, though in many things innocent, to come under, and seem more to be blamed than really they deserve. Let us remember what Paul that humble Apostle said, and how far he condescended to be made all things to all Men.  
To the weak he became as weak, 
1 Cor. 9.22.  etc. We know that Condescension, Lowliness, Tenderness, Humility, etc. is very much both commended and pretended to by many; but alas, is it not as little practised? Now here is a Trial for us all, who will be really most in the Christian exercise of it. However it will be well for those that do their part; and if others refuse to do theirs and be obstinate, churlish, refractory, stiff and, wilful and appear still implacable, captious and Irreconcilable, let them look to it, the weight of it will certainly be heavy on their Heads at last. And whoever they are (here are none named) that have been or still are the chief occasion, or cause of being a let to, and preventing of Reconciliation, and of its being stopped, and not prosecuted nor accomplished amongst us, doubtless the Lord God the most Just, Righteous and impartial Judge of all, who is no respecter of Persons, will require it of them one day, and call them to an account, and they must answer to him for it; and unless in time repent of, they must bear the weight of it, however at present, or for a time they may slight it and put it off, at an overly rate, and account themselves Innocent, as those of old did, tho' they were very guilty, and yet had great confidences, in whose very skirts was found the Blood of the Souls of the poor Innocents': 
Jer. 2.35. etc.  (O the Blood of the Souls of many poor Innocents' that have been hurt and wounded on the one Hand, and stumbled on the other Hand by these things amongst us) and instead of pursuing Peace, do reject all Christian and reasonable offers of making Peace; so let all such as find themselves concerned herein, whosoever they be, look about them and see to it in time, if so be as yet it be not too late, for really the Matter is of greater importance and of a far weightier concern and consequence than possibly they may at present be ware of. But there is another objection still, and which is the last tho' none of the least or weakest, but what may seem to some to be the most weighty of all, and it's thus fairly stated.   

Obj. 4. It may then be said by some, To what purpose should we so much as think of meeting all together again, either in the old public Meetinghouse or any where else, UNLESS there might be first some certain ground to expect, that our meetings woudl be more quiet, peaceable, and comfortable to us than they were some time before we parted? It is not yet forgot by many amongst us, what sad Distractions and Confusions, what public Oppositions and open Contentions, Smitings and Clashing appeared in our solemn Assemblies, when we came together to wait upon and worship the great God: O what sad Reflections and aggravations one against another, both to the great dishonour of the Name of the Lord, and also to our shame and reproach of our holy profession? And with what grief and sorrow of Heart did these things cause many to go away from each other in a mournful condition, to see some bitterly exasperated and inflamed one against another, others grievously wounded, and not a few stumbled, insomuch that some might with a bowed down Spirit cry out and say, O that I had a Cottage in the Wilderness, or that I had the Wings of a Dove, that I might flee away and be at rest▪ Now the thing is thus, and here lies indeed the great Obstruction, say some: In short its this, we are jealous and afraid that it will be so again, and till we be sure that we can meet together in the same ancient love and life of Truth as in the beginning, better it is for us to continue as it is and where we are.   

Ans. By no means Friends, pray do not reason so; and to avoid all manner of Controversy, it is not proper here to enter into the merit of the cause of these Quarrels, Confusions, etc. on either Hand: However let not the remedy be worse than the disease, neither aught any upon what pretence soever to do evil that good may come do you think that we ever can be brought near in Love and Friendship one to and with another by keeping still at a distance, and by being as it were afraid of each other? Let us all but once lay aside our Fears, Jealousies, Doubts and Reasonings, and in that Faith which can remove Mountains let us come once more all together again, and wait in the Faith, and see what may be the Blessed effects thereof; who knows but that it may be a good means of raising that ancient Love and Life amongst us, which is stronger than Death itself? Pray consider what hurt will it be to try this expedient, and if it doth not answer what's proposed or desired, we will be but where we were before, and where now we are: If you seriously compare the advantages of being altogether, and the disadvantages in many respects of meeting asunder, or on the contrary, the supposed Conveniences of the latter, with the real and great inconveniences of the former, surely there is great odds either way, and the one should reasonably be thought quickly to overbalance the other; that is to say, there is a great deal more can be said for meeting all together, than can be alleged to the contrary: And suppose (upon trial) it should prove to be as formerly, and as objected, we can (as is said) but meet asunder again as now we do, if there should not be that Prudence, Patience and Charity to bear up and carry through it all: And we shall however have this advantage by it, to be more excusable both in the sight of God, and all sober impartial People, when they see we have tried all possible means in order to obtain a Reconciliation, and to have peaceable and quiet Meetings together: And besides, if the same cannot be had, it may be the more manifest what has been or is still the cause or occasion thereof. But is it not to be hoped and reasonably expected, that most Friends on both sides are by this time hearty inclined to Reconciliation, and to manage matters with more Wisdom and Prudence, and with more Moderation and Discretion, and as it was agreed to, that all occasions of public differences, as much as in us lies, be avoided on all Hands, for time to come, and that the truth or Gospel of our Lord Jesus be only and alone declared and preached to and amongst Friends and People, and all Personal Reflections or Matters Disputable or in Controversy laid aside, or at least suspended for a time, and discoursed of more privately, and that they will keep the Feasts not with the old sour Leaven, neither with the Leaven of malice, 
Zech. 13.6.  etc. that none shall have cause any more, either to ask what are these wounds in thine Hands? Nor any to Answer; Those with which I was wounded in the House of my Friends.  
And tho' it was so or so before, as abovesaid: It does not therefore follow, that it should always be so. Certainly Friends, there is neither a necessity nor any reason for it; unless it be an unhappy Fate of some persons, that can no more live without Contention, than the Salamander can live but in the Flames of Fire, as is said, or a Fish in Water: Have we not all had time and leisure enough to bethink ourselves, and come into a more calm, sedate, cool and temperate frame of Spirit, and to be at least more patiented, and so wise and unconcerned with these things that do but disturb our inward Peace, and disquiet our Minds, if any imprudently or indiscreetly do manage Matters or run into unseemly Reflections, in bearing, and prudently, slighting Provocations, as if they were not given, or no notice taken of them, and then they will be sure to return on themselves that give them (if not at all minded) with a double weight, and in time make them weary of them? If we cannot be so charitable in being so friendly, kind and loving one to another, as we ought to be, and as we ought to live together as Brethren, let us however for our own particular Content and quiet, bear and contemn all Injuries, etc. satisfying ourselves as well as the Apostle Paul, who seemed not at all to be disturbed or disquieted with the rash Censures of others, who had this to answer as a Salve to them all, who saith in 1 Cor. 4.3. But with me it is a very small thing that I should be judged of you, or of Man's Judgement, etc. So let all concerned seriously consider of what is here in universal good will and true tender love to all proposed, before it be too late, and our differences prove as fatal to us or any of us, upon a spiritual account, as it's reported that War did upon a temporal account to the Duke of Burgundy, which began between him and the Swissers for a very small trifle, even but for a load of Sheepskins, wherein the Duke (refusing all offers of accord) lost in three Battles, Honour, Life and Wealth; 
See Historical Contemplations, Pag. 55.  on which the Historian makes this Observation, not unsuitable to the present subject. Of how great (says he) advantage to us while we are in this World, is Moderation, whereby even easily those differences are accommodated, and mischiefs avoided, which our frowardness and obstinacy, widen unmeasurably and many times involve us in utter ruin past recovery. It is said in Judges 5.15, 16. For the Divisions of Reuben there were great thoughts of Heart. For the Divisions of Reuben there were great search of Heart. And may it not be said also that for our sad Divisions, the grievous Distractions, Quarrels, etc. in this place there has been, and still there are great thoughts of concerning the same; whatever true search of Heart have been, or however surely aught to have been, and yet still one time or other must be, even after the Cause, or what that has been which hath occasioned and continued these things, so as to this very day they are amongst us; and O that the Lord would be pleased yet more and more both to search that out, and also remove it whatever it be, and wherever it is, which hinders our Peace, Concord and Reconciliation together both here and every where.  
And Friends, must not this at last be the Result of all, and be concluded on by all the impartial and  on every Hand, that the whole fault and the greatest and most principal Cause, why Peace and Reconciliation is not obtained, nor can be at present effected and brought to pass, must be laid on some few particular persons, and we wish there be not such a deep rooted and inveterate prejudice, and irreconcilable Rancour and Enmity between them, as some have observed and lamented: Insomuch that they cannot look upon one another with a friendly Countenance, nor converse together neither upon a Religious or civil account. But we forbear to mention any Names: So that the cunning, crafty, and subtle Contrivances and designs of some who carry on their own private ends, and politic projects of exalting themselves, and drive on under specious pretences some sinister or popular interest, together with the Whisper, Backbitings and Surmising, of tattling busy Bodies, whose chief business is to beget Jealousies and hard thoughts, etc. one against another, has been none of the least of the Engines and Methods which the grand Disturber and Enemy of us all hath used both first, to foment, and also to keep up and heighten differences, and then to divide, rend, and break into pieces, and run into parties one after another, which alas, many are more zealous to maintain, when once engaged therein, either by affection, interest, or relation, and are more eager and earnest by far to promote the same, than purely the interest of naked Truth itself.  
And is it not a great pity that such a substantial commodious Meetinghouse as the old one is, both for Situation, Largeness, and several other Conveniences, should altogether be as useless, and lie waste and desolate, as already for some years, and may be more (a great injury both to the living and the dead) and in the mean time Friends on both sides put to the charge and inconveniency of having two distinct public Meeting-places? O how will some be able to answer for this in the day of the Lord!    

SECT. iv  
Some Friendly Counsel and tender advice to Professors of Truth, with one or two more substantial Testimonies.  
I. LEt us therefore, Friends, every one of us lay aside all manner of Peevishness of Spirit, and let not a haughty kind of a sullen morose Humour prevail upon any of us, neither let an impatient, insolent, or insulting Temper appear in us: But let us all be as tender and complying, as affectionate and good natured towards all, as possibly we can be, that so by an obliging Civility and courteous Behaviour, as well as a melting kindness, it may be apparent that we do sincerely desire the good and wellfair one of another.  
And were we all but once brought to be of this excellent and truly Christianlike Temper, viz. to judge charitably, to bear patiently, to be moderately inclined, freely and fully to forgive, tenderly compassionate, meekly condescend, and humbly submit to, and prefer one another; then we should soon see things grow better amongst us; then there would not be such shyness, distance, and straitness, nor such Contentions, Confusions, Distractions, etc. amongst us.  
And had it not been for these evil, hurtful, and stumbling practices, would not the Truth have prevailed generally in this place, as much as in any? And before these sad divisions happened, were there many Country Meetings, like to this here, and that in divers respects both for freshness and largeness? And certainly could it ever have come to such a loss, either as to the one or the other, had that Innocency, Lowliness, Simplicity, Lamblike nature, Tenderness and Charity, which first appeared, been really by all kept to, which alas for some time past has been too much on the decaying hand, and in the place thereof too much of Human Wisdom, Carnal Policy, Subtle Contrivances, and Cunning Projects, together with Sourness, Loftiness, Prejudice, Enmity, Envy, Self exaltation, 
Obs. But the Blessed Truth is still the same as ever, and must not be blamed for these things.  etc. hath alas too much prevailed, as to some here, and been on the increasing hand; Insomuch that the one, viz. the latter, hath even almost overpowered the other.  
O Friends, this indeed is sad and very grievous to consider, but it is really too true (tho' a mournful) observation. And would to God that it could be proved by any to be but either a mistake or a misrepresentation, or a too rash Conclusion, or severe groundless Censure, or what might be supposed, to be but the product of dissatisfaction or prejudice, as doubtless some will be ready enough to judge so.  
But the Instances & Effects of the aforesaid (the greater is the pity) being so public and notoriously seen and observed, as they have been and are, and that too almost daily, There is neither that ground to suggest any one of these as other ways there might be, nor can any rationally conclude, that what is here mentioned only in general concerning the same, is done either from Malice or Ill-will towards any: And there are but few (if any) amongst us here, but must confess to the Truth thereof, and that it is too often manifest in one Action or other, which ought indeed to be much lamented by all the sincere & honest hearted Friends of Truth; and surely it is cause of great grief and sorrow to all such as consider of things, both seriously and impartially, and are of one Universal public Spirit, and concerned for the good of all, and not biased to interests or parties, etc. And Friends, happy would we all be, that as we profess to be followers of blessed Jesus, who suffered for us, leaving us an example that we should follow his steps, so we may really demonstrate that we are truly such as imitate him, and that the same mind be in us, which was in him, who (though he did no Sin, neither was Guile ever found in his Mouth) yet when he was reviled, he reviled not again; 
1 Pet. 2.21, 23.  when he suffered he threatened not, but committed himself to him that Judgeth righteously, and most meekly and patiently endured the contradictions of Sinners, 
Luke 23.25.  and prayed (according to his own injunction to us) for his enemies, even those that Crucified him, and said, Father forgive them, for they know not what they do.  
And as holy the Apostle, after he had with a great deal of excellent good arguments pleaded for Compassion and Condescension, as in Rom. 13. In the Wisdom of God he gave forth this Conclusion and Determination, in the first Verse of the next Chap. We then (says he) that are strong, aught to bear the infirmities of the weak, and not to please ourselves. Let every of us please his Neighbour for his good, to Edification; for, (observe) even Christ pleased not himself; but, as it is written, the reproaches of them that reproached thee, fell on me.  
And those that are stronger and wiser than others, must we not also bear with some of their natural infirmities sometimes? for where is the Man, or Woman wholly exempt or free from them? but less or more for want of that due and constant watchfulness one time or other, appears in them; and therefore the same Apostle tenderly counselled the Galatians to bear one another's Burdens, and so fulfil the Law of Christ. 
Gal. 6.2, 3.  For if any Man think himself to be something, when he is nothing, he deceiveth himself.  
Which, if rightly considered, none have cause to be proud, self conceited or exalted in themselves. And to prevent and exclude all vain glorious boasting, or insulting, or being lifted up, either upon a spiritual or temporal account in any, whatever may be their Gifts, Attainments, Abilities, or Qualifications, let the best, the wisest, the strongest or richest Man or Woman, ponder seriously in their minds, but these two or three Queries of the Apostle Paul in his own words, or rather such as God by his Spirit moved him to utter, and answer them, so as they should be, and see then if they can justly brag, or vainly boast or insult over others.  
6. The Apostle, after he had given the Corinthians a very seasonable caution in the beginning of the 1st. 
1 Cor. 4, 5, 6, 7.  Ch. to beware of rash, censorious and forward Judging one another: Next of too fond or foolishly admiring any Man's Person, as in the 6th, Verse, 
Or as in the Margin distinguisheth.  These things (says he) Brethren, I have in a figure transferred to myself, and to Apollo, for your sakes, that ye might learn in us (observe) not to think of Men above that which is written, That no one of you be puffed up one against another. Then in the next Verse he comes to his close Queries. For who maketh thee (O Man, or O Woman whosoever thou be) to differ from another? 2dly. And what hast thou that thou didst not receive it? (As most certain it is we all have received, whatever we enjoy or whatever we are upon any account, it is from him, and by him, the great and blessed Benefactor to all mankind, from whom all good and perfect gifts come, and who is rich and liberal to all) But 3dly. Why dost thou then glory, as if thou hadst not received it?  
7. So it seems, there were some in his days that were puffed up, and forgot both the giver and themselves too, and its like were ready to trample upon, rejoice, and insult over others, as if they had merited what they were, 
Ja. 4.16.  and what they enjoyed; for some rejoiced in their boasting, which was evil rejoicing. Now says the Apostle to them in verse 8. Ye are full now, ye are rich, ye have reigned as Kings without us, and I would to God ye di● reign, that we might also reign with you: We are fools for Christ's sake, but ye are wise, etc.  
And the same Apostle says in the same Epistle, Let him that thinks he standeth, 
Ch. 10, 12.13. verse.  take heed lest he fall; for there hath no temptation taken you, but such as is common or incident, (as the margin hath it) to Man; Considering thyself, lest thou also be tempted; and as in the 13th. Chap. to the Heb. in another Cause, as being yourselves also in the Body. For whatever happens to one Man, may happen to every Man.  
And had that Christian good advice taken place, or yet could be regarded and followed, which was given some years ago, by a very good tenderhearted devoutand ancient Friend, Loved and Respected, (by most, if not all that knew him) it would neither ever have been so as it has been, nor would it continue long so, as now it is amongst us.  
It's worth both the pains of Transcribing & seriously perusing, is as followeth, viz. Let all strive to excel in tenderness and and long-suffering, and to be kept out of hard and evil thoughts one of another, and from harsh interpretations, concerning any thing relating to one another. Oh this is unworthy to be found in an Israelite towards an Egyptian, but exceeding shameful and inexcusable to be found in one Brother towards another. How many weaknesses doth the Lord pass by in us, how ready is he to interpret every thing well concerning his Disciples, that may bare a good Interpretation? The Spirit, saith he is willing, but the flesh is weak, when they had been all scattered from him upon his death, he did not afterwards upbraid them, but sweetly gathered them again. O dear Friends, have we received the same Life of sweetness, let us bring forth the same sweet fruits, being ready to excuse and receive what may tend towards the excuse of another in any doubtful Cause; and where there is any evil manifest, O wait to overcome it with good: O let us not spend the strength of our Spirits, in crying out of one another, because of evil, but watch, and wait where the Mercy and healing Virtue will please to arise: So the living God, the God of Israel, the God of everlasting ten-Bowels and Compassions to Israel, fill the Vessels of his Heritage with his Life, and cause the Peace and Love of his holy Nature and Spirit to descend upon their dwellings, and to spring up powerfully in them towards his living Truth and towards one another. O Lord my God, when thou hast shown the wants of Israel in any kind sufficiently (whether in the particular or in the general,) bring forth the supply thereof from thy fullness, so ordering it in thine eternal Wisdom, that all may be ashamed & abased before thee, & thy Name praised in and over all. See the Book called many deep Considerations, etc.  
VIII. One more Testimony, and it is of a singular person, as profound in the knowledge, both of Natural and Supernatural or Heavenly Divine Mysteries, as any in this age; And indeed there are but few that can equal or come near him in either.  
Whose name as well as the formers is omitted, because some may like the Matter of both their Testimonies, but may be (tho' groundlessly) prejudiced against them otherwise; and possibly the greatest reason they can give for it is, because they were or are not of their party, as usually is said, such a one, is a good Man, and such a one is a wise discreet Man: But still there follows an if and a but he is of this or the other side, Opinion, etc. This brings to my remembrance what one observes, that under the Papacy, any Sins find easy absolution if the person be not suspected of Protestantism, and any Opinions have tolerable favour, if not degenerated from Papal Authority. How often (besides by Jehu) hath that question been past, Who is on my side? And if the party have been right for that Cause, if his Religion be that of Mahomet, or his life like that of Apicius, he need not doubt but he shall find fair entertainment.  
IX. But to return to the Matter before proposed: It would be too large to insert the whole Testimony, (being two or three Pages) here is the last and least part of it, but what is very material and of a general Service to all, and would help much to put a final end to all Controversies, Disputes, etc. if practised; if this (says he) were but one received amongst those called Christians, and that nothing should be required by one sort from another, as an Article of Faith, or Doctrine, or Principle of the Christian Religion, in common to be believed, but as what is expressly delivered in the Scriptures, in plain Scripture terms, of how great advantage might it be to a true Reconcilement amongst them, and beget true Christian Unity, Peace, Love, and Concord? And as for the consequential part of peculiar Doctrines, whether true or false, to leave every one a freedom, without imposing upon them the Affirmative, or Negative, as any Bond or Tye of Christian fellowship (this is a purely Primitive, and truly Apostolic like Testimony) for if such consequential Doctrine be false, it is most unreasonable to impose it, and therefore in that Case a Dissenter should have his liberty to differ in Judgement, 
Obs.  and without any Breach of Brotherly Unity and Society: And if it be true, yet not being opened or revealed to another, it cannot be in Justice, pressed or urged upon him where God has not given him the true freedom and clearness of Mind to receive it; and to do otherwise (that is, to Impose, Press, or urge any thing, that is purely Matter of Conscience, upon any is to transgress that Golden Rule, delivered by Paul, viz. To walk by the same Rule according to what we have attained. And if any be otherwise minded, says he, God will reveal it to him; and if this advice could find place (and a great pity but it should amongst all) it would bring the Differences amongst those called Christians, in point of Judgement, into a very small and narrow compass, and they would understand one another far better than now they do.   

THE CONCLUSION.  
I. But now to conclude the whole (for indeed a great deal more might be enlarged on this Subject, but have already much exceeded, by what was at first intended in this Expostulation and persuasive, etc.) remember what the Apostle tenderly exhorts unto: Brethren (says he) if any Man be overtaken in a fault, ye which are Spiritual, restore, (not rejoice, or insult over) such a one: And how? In the Spirit of Meekness; not then in the Spirit of Ruggedness, Harshness, Uncharitableness, etc. And why? Because considering thyself, lest thou also be tempted; bear ye one another's Burdens, and so fulfil the Royal Law, and with all Lowliness and Meekness, forbearing one another in love.  
II. And above and beyond all, let us hear, harken to and obey what our great and Blessed Lord and Master Christ Jesus Commands us, Take my Yoke (saith he) upon you, and learn of me, for I am Meek and Lowly in Heart, Mat. 11.29. He is the best Master that ever was or can be, and a most blessed and profitable Lesson for all to Learn, to be Meek and Lowly, and of a Patiented Spirit. Which all Christ's Scholars, or such as are Disciplined in his School, are instructed in: And says he also, A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. And in the next Verse he presses the same again, and have peace one with another. Ye have heard it hath been said, an Eye for an Eye, etc. but I say unto you resist not evil; 
John 13.34.  and be Merciful, as your Father also is Merciful. Judge not, and ye shall not be Judged: Condemn not and ye shall not be Condemned, which must needs relate to unjust, sour and uncharitable Judgement, etc. as by these following words; forgive and ye shall be forgiven, 
Luke 6.36, 37.  and have Peace one with another.  
3. If all Friends would but look well at home, examine Matters there Impartially, and mind the Prosperity of Truth, and of the work of God to be carried on in their own Hearts, and be more concerned to feel all that Judged down and wrought out in themselves by his pure eternal power, which is contrary to him and obstructs their inward Peace, with him were every one thus truly and daily exercised, as they ought to be, then certainly they would not look out so much at others, or be so Uncharitably Censorious in their severe and harsh Judging and condemning of others, who possibly may be at last in the great day of the Lord, found to be more justified and approved of by him the great Judge of all, than they themselves may be; for his ways and thoughts are not as Man's ways and thoughts are, neither are his do like unto Mortals; but as there is as great, if not a greater Disproportion, betwixt the one and the other, as there is distance between Heaven and Earth, so oftententimes it has proved to be too true, that those whom Men do Countenance, Reject, Condemn and Judge as Reprobates, may be Countenanced, Received, and Chosen of the Lord, And so on the contrary Hand whom Men may Commend, etc. by God may be Discommended, Disowned, etc.  
And now the God of Love and Peace, grant a Reconciliation together amongst all Friends, that do profess his Holy, Peaceable Truth; and that the Hearts of all may be sincerely disposed, and cordially inclined thereunto, that so we may all call upon his reverend pure Name, and serve him with one Consent; and that being like minded one towards another, according to Christ Jesus, we may with one Mind and one Mouth glorify God, even the Father of our Lord Jesus Christ. Rom. 15.5, 6. This is the earnest and fervent desire of him, who is an impartial Friend and Wellwisher to all.    

POSTSCRIPT Containing an Advertisement, with something further relating to the aforesaid Expostulation, etc.  
I. BE pleased to Observe (Friendly Reader) in order to prevent any groundless misapprehensions, and to remove mistakes, That notwithstanding of what is so largely expressed, as with respect to a meek, charitable bearing and forgiving each other, etc. we do not however in the least hereby intent that whatever hath appeared, doth or may appear in any that is manifestly contrary to, and incosistent with the Holy, Pure Truth professed amongst us, aught to be Connived at, or Countenanced, without a faithful Testimony given forth against the same, according to Gospel order, as likewise even against those who do act above their proper Sphere, and out of their places in the Concerns of Truth, by exalting themselves beyond their Stations in the Church of Christ, in which the Lord hath placed them, and in all humility ought to abide, and in lowliness of mind therein keep, but by departing therefrom, as too many have done in all Ages, and as in this of ours some do, hath caused much trouble and exercises to the Lords People, and hath been one of the chiefest occasions of the Divisions, Contentions, Strifes and Animosities amongst them; such aught to be Cautioned and Advised, and also Warned of the great Hurt and Prejudice they do in many respects, both to themselves and others, and if they continue stiff and obstinate, and instead of receiving the tender Council and Admonition from any Friend, or Friends, concerned in the Love of God, to give the same, they rather grow higher minded and more into self Exaltation, Conceitedness, and spiritual Pride, they are then to be zealously detected and testified against: But still we say all this should be done in the Spirit of Love and Meekness, and with true Christian Prudence and Discretion, and nothing given away to harbour in the least any Personal Prejudice or Enmity on the one hand, (which is to be as carefully watched against as Partiality or Hypocrisy, two great Evils, and too ready on the other hand to creep in.)  
II. That so upon the Reforming, growing better, and mending what has been amiss in any upon any account, there may be both a friendly and kind receiving and embracing one another again into true Love, Friendship and Unity, and also in that sweet Christian and Charitable frame of spirit, forgive what's past, and never upbraid or remember it any more against them. It is said in Eccles. 28.2, 3. Forgive thy Neighbour the hurt that he hath done unto thee, so shall thy Sins be forgiven, when thou prayest. One Man beareth hatred against another, and doth he seek pardon from the Lord? he showeth no mercy to a Man that is like himself, and doth he ask forgiveness of his own Sins?  
III. 
See Charrons Book of Wisdom chap. 34. page 104.  There is nothing (as Charron well observes) so honourable as to know how to Pardon: To give Grace, to Remit and Forgive, belongeth to a Sovereign Prince, if thou wilt be a King of Kings themselves, do an act that may become a King: Pardon freely, be Gracious towards him that offendeth thee: But indeed if God were not more merciful and favourable, of greater Compassion and Pity towards us, than we are often towards one another, alas who then could be saved? For have we not all greatly grieved and provoked him, much more than any can provoke or grieve us? Is it not very unbecoming for us to be Quarrelling and be Implacable one towards another when he is both willing and ready to be Reconciled to, and at Peace with us, after such innumerable Transgressions against him, which we all have been found guilty of? Come Friends, seeing then he is so ready to forgive us (upon a sincere Repentance) all our former provocations; Let us therefore also forgive one another, be Reconciled unto, and at Peace one with another.  
iv As also we desire it may be observed, that we plead for no other Unity, Peace, Concord or Reconciliation with any, but that which we believe to be consistent with, and agreeable to the Truth, even that which the Holy Apostles exhorted all to endeavour after and to be found in, which is the Unity of the Spirit in the bond of Peace. And that is both much more comprehensive, and of greater weight, than many either understand, or would have it to be. This blessed Unity, etc. which stands in Righteousness, we really desire forever to Prize, and do value above and beyond all other Unities or Vniformities whatsoever, in which we are and hope ever to be in true Unity (in the Ground) withal the Faithful, Sincere and Upright hearted People of God every where.  
V And we know that the True Spiritual, Invisible Fellowship and Communion of Saints (which consisteth in the Divine Light or Spirit of Christ Jesus) is not Confined to any External Visible Form, etc. For as J. Hales of Eton, 
See his Golden Remains Pag. 49, 50.  a Worthy and Learned Man well observes, that it is the Unity of the Spirit, in the Bond of Peace, and not the Identity (or oneness) of Conceit which the Holy Ghost requires of at the Hands of Christians, etc. Concerning which much more might be said, but let this suffice for the present, having enlarged already far beyond what was first intended.  
The Reader is also desired to observe, that what is expressed in the aforesaid, concerning Heats, Animosities, Prejudices, etc. one against another, only Relates to those amongst Friends and such places, where the Unhappy and sad Difference hath fallen out, as in this and some other parts.  
VI So shall Conclude all as in the Beginning of the Preface, 
1 Cor. 16.14. and 14.1.  with the Apostles advice; Let all your things be done with Charity; and follow after it. Concerning which one of the Ancients spoke very excellently: For unprofitably (saith he) hath he all, who wants that one (viz. Charity) whereby he should use all; and how great is Love? for if that be wanting all other Graces lose their Grace; but if present, all are profitable.  
VII. And as we find the Holy Apostles did neither affect nor seek of Men Glory, neither, says Paul, to the believing Thessalonians, of you, 
1 Thes. 2.5, 6.  nor yet of others; neither at any time used we flattering words: So likewise he tells them, but we were Gentle amongst you, even as a Nurse Cherisheth her Children. And according to this their Practice they exhorted others as in, Titus 3.2. To speak evil of no Man, to be no Brawlers, but gentle, showing all meekness unto all Men. And in 2 Tim. 24. It is said, 
Observe this well.  the Servant of the Lord must not strive, but be gentle unto all Men, apt to teach, Patient in Meekness, instructing those that opposed themselves; etc. nor must be self willing, nor soon angry, etc. These Divine Blessed Qualifications ought all that profess to be Ministers, and followers of Christ Jesus to be Endowed with, who should also walk worthy of the Vocation, unto which they are called, with all humbleness of mind and meekness, and with Long-suffering and Patience, etc. Forbearing (or as some read it Supporting) one another through, or in Love.  
THE END.   

The CONTENTS of the Book.  

I. THE Introduction by way of Preface. page 1.  
II. The Copy of a Letter and a Paper, Containing some Christian and Reasonable Proposals for an accommodation of Differences. page 8.  
III. A tender and healing Epistle from Friends of Bristol to Friends of Reading, advising them to meet all together again. page 13.  
A seasonable Expostulation to Peace and Reconciliation, directed particularly to Friends of Reading. page 15.  
Sect. I. Contains several weighty Motives, showing the great need and necessity of Reconciliation. Ibid.  
Sect. II. A Collection of divers remarkable Testimonies, suitable to the Subject treated on. page 31.  
Sect. III. Some Objections fairly Stated, with their Answers, as also divers weighty Considerations proposed. page 46.  
Sect. IU. Some Friendly Council, and tender Advice, to Professors of Truth, with one or two more substantial Testimonies. page 63.  
The Conclusion. page 69.  
A Postscript, Containing an Advertisement, with something further relating to the said Expostulation, etc. page 71.