Truth will out: A SERMON Preached on the 20th. of June, 1683. upon THE DISCOVERY OF THE New PLOT.  
By a Presbyter of the CHURCH of ENGLAND.  
LONDON, Printed for Tho. Manhood, and are to be sold by the Booksellers of London, 1683.   

TO THE READER.  
PLotting Treason and Rebellion, and Machevilian Wilds, and Ahitophelian Conspiracies to ruin Kings, and involve Kingdoms and Commonwealths, in Confusion and Blood, hath ever been the custom of ill men in all Ages of the World, who besides a natural inclination they have to mischief and rapine, which makes them delight to be fishing in troubled waters, are ambitious also, and aspire to raise themselves to wealth and grandeur upon the public ruin; and by Sacrificing all that is Sacred, to their ambitious desires, and their insatiable thirst after an Usurped Rule, strive to acquire Honour and Renown, and make their names swell and look big in the Rolls of Fame, by the hellish Intricacy as well as the multiplicity and fatality of those Plots whereby they vainly flatter themselves into a confidence, that they shall accomplish their accursed Designs; yet no Age ever abounded with so many; nor can any History possibly be produced, that is able to furnish us with a parallel of our times wherein we live, which hath abounded wonderfully, nay almost to an infinite variety of those kind of Contrivances; for we have found by woeful experience, that almost nothing else for several years together, hath saluted our unhappy and amused Ears, but Plots and Re-Plots, real Plots and sham-Plots. Plots to Murder our Sovereign: Change the Government, and Destroy the Pestilent Heresy that hath so long Reigned in these Northern Parts; and then Plots to cover those Plots, and prevent their Discovery; or if discovered, then to serve as a sponge to wipe out and obliterate them. All which makes it a matter of wonderful Intricacy, to know how to order and demean ourselves, in such a juncture as this is; But for thy better direction therein, I Commend thee to the serious perusal of the following Sermon, and leave thee to the Protection of Heaven; hearty wishing, That He whose Power is infinite, and whose Wisdom and Goodness are both equal to his Power, would preserve the King's Majesty, and the English Nation from the fatal effects of All Plots and Conspiracies whatsoever.   

TRUTH will OUT, OR, A Sermon occasioned on the Discovery of the New-Plot.  HOSEA 10.2. Their Heart is divided, now shall they be found faulty. 

CHAP. I. The Text opened, and suitableness of it to our Times, showed.  
NO Marvel though Israel be charged, ver. 1. to be an empty Vine, seeing their heart is divided. Heart-division will cause emptiness of good, both in men's Spirits, and in Church and State. The least dividing of the Heart, in any one part from another, if it be but by the prick of a Pin, is Deadly, a great gash in the head is Curable. There may be much difference in men's Opinions without any great hurt, if this difference gets not to the Heart; but if once it gets there, the danger is great, Now shall they be found Faulty; Now shall they be Guilty, or as some Diaffected, Now they will Offend, as if Heart-division contracted the greatest Gild, and by it Men were the greatest Offenders of any. The word signifies also to Perish, to be made Desolate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so Arias Montanus, Desolabuntur. Heart division is a Desolating Sin, by the Judgement of God upon them for it, they shall be convinced in their own Consciences, and in the sight of all Men, that they were Guilty; that by such a Sin as this, they had bound themselves over to the Justice of God, and those desolating Evils that came upon them, were the Righteous Judgements of God upon them for those Divisions that were amongst them. Men will not be convinced of their Sin, till God's Judgement is upon them for it; and then their Consciences will, and others shall see that God is Righteous, and they are vile and Sinful before him, even in such things that before they pleaded for, or at least could not be brought to own their own guiltiness in.  
The Lord convince us of, and humble us for the Sinfulness of our Divisions, by his Word, that Desolating Judgements be not upon us to convince and humble us.  
That one Text, 1 Thes. 4.9. were enough alone to pierce our Hearts thorough and thorough, as touching Brotherly Love, Ye need not that I Writ unto you, saith the Apostle, for ye yourselves are taught of God to Love one another. Oh Lord, what are we in these days such kind of Christians as these were? Oh that it were so with us, that we had no need to be wrote to, to be Preached to, concerning this. Does it appear by our Carriages one towards another, that we are Taught of God, To Love one another? But Beloved, that God may Teach us this day, attend to what shall be said to you at this time, which I shall cast into these five Heads: 

1. Joining Principles.  
2. Joining Considerations.  
3. Joining Graces.  
4. Joining Practices.  
5. Conclude with Exhortation.    Wherein we shall endeavour to set before you the Beauty and Excellency there is in the Heart, Union, and Mutual Love of Christians. 
But I shall not need to be long in these: For take away Dividing Principles, Dividing Distempers, Dividing Practices, and be throughly convinced of the Evil of Divisions, and one would think our Hearts should of themselves run into one another. But that I may not seem to leave our Wounds open, so that Air should get into them, but endeavour the closing of them, and so the healing, I shall Speak something to these five Heads.  

The First Joining Principle.  
In the midst of all Differences of Judgement, and Weakness of the Saints, it is not Impossible but that they may Live in Peace and Love together.  
IF notwithstanding differences from God's mind, and many weaknesses, there may be Peace and Love between God and his Saints: then surely notwithstanding these things, the Saints may be at Love and Peace among themselves. Let this be laid for a Ground, and let our Hearts be much possessed with it, we shall find it very helpful to our closing. Away with that vain conceit which hath been the great disturber of Churches in all Ages, if Men differ in their Judgement and Practice in matters of Religion, though it be in things that are but the weakness of Godly Men, yet there must needs be Heartburning and Division. Let all peaceable Men deny this consequence, let us not say it will be so, and that our words may be made good afterwards, indeed make it so: certainly the connection of them, is rather from the corruption of our Hearts, then from the Nature of the things.  
I have Read of two Rivers in the East, Sava and Danuby, that run along in one Channel threescore Miles together, without any noise, and yet they keep themselves distinct, the colour of the waters remain distinct all along: why should we not thing it possible for us to go along close together in Love and Peace, though in some things our Judgements and Practices be apparently different one from another? I will give you who are Scholars a Sentence to write upon your Study-doors, as needful an one in these times as any; it is this.  
Opinionum varietas, & Opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Variety of Opinions, and unity of those that hold them, may stand together.  
There hath been much ado to get us to agree: we laboured to get our Opinions into one, but they will not come together. It may be in our endeavours for agreement, we have begun at the wrong end, let us try what we can do at the other end, it may be we shall have better Success there. Let us Labour to join our Hearts to engage our affections one to another: if we cannot be of one mind that we may agree, let us agree that we may be of one mind.  
Eusebius Records a Letter that Constantine sent to Alexander and Arius, before he apprehended the grosseness of Arius his Heresy, conceiving them to differ but in smaller things, he endeavours to Reconcile them: For that (says he) the things wherein you differ, concerneth not any weighty substance of our Religion, there is no reason why it should breed at all any Division in Mind, or discord in Doctrine; and this I say not to compel you in this light question, of what sort soever it be, altogether to condescend unto the same Sentence: and though you Dissent amongst yourselves about a matter of small Importance, nevertheless for all that, the Sacred Unity may be sound and Inviolably retained among you, and one Consent and Fellowship conserved between all.  
I have Read of the like peaceable Disposition in divers Germane Divines, meeting to Confer about matters of Religion in difference in Marpurg. The conclusion of their Conference was this, Although we see we cannot hitherto fully agree about the corporal presence of the Body and Blood of Christ in the Bread and Wine, yet both parts ought to declare Christian Love one to another, as far as any one can with a good Conscience. Oh that this were the conclusion of all our Debates and Conference, wherein we cannot come up fully to one another's Judgements. If we stay for Peace and Love till we come to the Unity of Faith in all things, we must stay for it, for aught I know, till we come to another World. Ephes. 4.11, 12. He gave some Apostles, some Evangelists, some Pastors and Teachers, for the work of the Ministry, till we all come in the Unity of the Faith, and knowledge of the Son of God, unto a perfect Man. The Unity of Faith, and the perfect Man, will be both together; and when they are, there will be no more need of any Ministry, there shall be no more Preaching after we are all come to this Unity: when that is done, our work is done for this World.   

The Second Joining Principle.  
That should never be got by Strife, that may be had by Love and Peace.  
WE would all fain have our wills: now that which lies uppermost upon many men's hearts, that which is the first thing they do, if their wills be crossed, is presently to strive and contend: but this should be the last thing, after all other means are 〈◊〉: this should never be made use of but in case of pure necessity. We should first think, Is there any way in the world whereby it is possible we may have our desires satisfied with peace, let us try this, and another way, a third, a fourth, yea, a hundred ways, if they lie between us and the way of strife, before we come to meddle with that. This rule you will find of very great use to order all our businesses in Churches and Commonwealths, of Towns, Families, yea, whatsoever concerns any of your persons in reference to any other. The Apostle, 1 Cor. 12. Rebuking the divisions of that Church, of which they were guilty more than any, for they had many among them of raised parts, of Eminent gifts, and therefore puffed up more than others. Except God joins Eminency of Grace, men of Eminent gifts join less than others, whose gifts are meaner. Among those means he directs for union, when he speaks of love: I will show you, says he, a more excellent way, ver. last; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a way of the highest excellency, beyond any expression. The way of Love, of the engaging hearts one to another, is the only way to bring men to unity of judgement: yea, the only way when all is done, for men to have their Wills. I may give you this or the other rule to bring you to think and do the same thing, but that which hath an excellency in it with an Hyperbole, is the way of Love. If you could get your minds by other ways, certainly you cannot enjoy it with that sweetness and comfort as you may if you have got it this way.  
Marcus Cato repent that ever he went by Sea when he might have gone by Land (it seems the skill of those times for Navigation was not great) but certainly there is no man living but hath cause to repent him that ever he got that by strife and contention that he might have got by Love & peace. What hinders why soft and gentle words may not prevail, as well as hard and bitter language? If it may, thou providest ill for thine own peace and comfort, to leave this way, and betake thyself to the other. Tell me, were it a sign of valour in a man to draw his sword at every Whappet that comes near him? yea at every Fly that lights upon him? Were it not folly and madness? Why? he may by putting forth his finger put them off from him. Thy froward choleric spirit is ready to draw at every thing that thou likest not. This is thy folly: thou mayest with less ado have what thou hast a mind to. If I would put a Feather from me, I need not strike violently at it, a soft gentle breath will do it better. Why should a man labour and toil till he sweats again, to take up a pin? Have none of you made a great Stir in your Families about that which when the Stir is a little over you plainly fee you might have had as well with a word speaking: and hath not your heart secretly upbraided you then? Try the next time what you can do by fair and gentle means. Why should we let the strength of our spirits run waste?  
Plutarch reports of Philip of Mecedon, that when one Arcadion railed on him, the Courtiers would have had him dealt severely with; but Philip took another course, he sends for him, and speak gently to him, and shown great Love and respect to him: upon this Arcadions heart was turned, so as there was no man in the world that Arcadion spoke more Honourably of then of Philip, wheresoever he came. After a while Philip met with those who would have had him to have revenged himself upon Arcadion, What say you now of Arcadion? says he: How doth he now behave himself? There is no man living, say they, speaks better of you now then he. Well then, says Philip, I am a better Physician than you; my Physic hath done that which yours would never have done.  
The like he reports of Fabius, who was called the Romans Target: When he heard of a soldier who was valiant, yet practi●ed with some others to go to serve the Enemy, he calls him to him, and instead of dealing with him in rigour, tells him he had not had recompense according to his desert, and gives him Honourable gifts, and so gains him to be faithful for ever. And says he, As Hunters, Riders of Horses, and such as tame wild beasts, shall sooner make them leave their savage and churlish nature by gentle usage and manning of them, then by beating and shackling them; so a governor of men should rather correct by patience, gentleness, and clemency, then by rigour, violence, and severity. None but a cruel, harsh, sordid spirited man, will say, I had rather men should fear me then Love me: God prizes most what he hath from us by Love.   

The Third Joining Principle.  
My good is more in the Public then in myself.  
THe strength, safety, excellency of a  in a Ship consists not so much in the boards of the , or the fine painting of it, as in the strength and excellency of the Ship.  
It is because we have such private spirits that there are such contentions among us: were we more public Spirited, our contentions would vanish. When I read of what public spirits many of the Heathens were, I am ashamed to look upon many Christians. Paulus Aemilius hearing of the Death of his children, spoke with an undaunted courage thus, That the gods had heard his prayer, which was, that Calamities should rather befall his family, than the Commonwealth. The publikeness of his spirit made it very sweet and Lovely: the story says of him, he entreated them gently and Graciously whom he had subdued, setting forward their causes, even as they had been his confederates, very Friends and near Kinsmen. Public Spirited men are men of sweet and peaceable Spirits.   

The Fourth joining Principle.  
What I would have others do to me, that I will endeavour to do to them.  
WOuld not I have others bear with me? I then will bear with them. I would have others do offices of kindnesses to me, I will then do offices of kindnesses to them. I would have the carriages of others lovely, amiable to me, mine shall be so to them. I would have others live peaceably with me, I will do so with them. This rule of doing to others as I would be done to, is a Law of justice; such justice as keeps the peace. Alexander Severus the Roman Emperor, was much taken with this: he says, he Learned it from the Christians, if he had to deal with his common Soldiers that did wrong, he punished them: but when he had to deal with men of worth and dignity, he thought it sufficient to reprove them with this sentence, Do as you would be done by.  
chrysostom in his 13. Sermon to the People of Antioch, makes use of this principle, thus, After Christ had spoken of many blessednesses, (says he) he then says, Those things you would have others do to you, do you to them: as if he should say, There needs not many words, let thine own will be thy Law: would you Receive benefits? bestow benefits then: would you have mercy? be merciful then: would you be commended? commend others: would you be Loved? then love. Be you the Judge yourself, be you the Lawgiver of your own Life. That which you hate, do not to another. Cannot you endure reproach, do not you Reproach others. Cannot you endure to have others envy you? do not you Envy others. Cannot you endure to be deceived? do not you deceive others.   

The fifth joining Principle.  
It is as great an Honour to have my will by yielding, as by overcoming.  
MAny in their anger will say, I will be even with him. I will tell you a way how you may be above him: forgive him, by yielding, pardoning, putting up the wrong, you show you have power over yourself, and this is a greater thing then to have power over another. Numb. 14.17, 18. Now I beseech thee, let the power of my Lord be great; pardon, I beseech thee, the iniquity of this People, ver. 19 and by this thou mayest Honourably prevail with thy brother: hereby shalt thou heap coals of fire upon his head.  
I have read of two famous Philosophers falling at variance, Aristippus and Aeschines, Aristippus comes to Aeschines, Shall we not be friends? says he, Yes with all my heart, saith Aeschines. Remember, saith Aristippus, that though I am your elder, yet I sought for peace. True, saith Aeschines, and for this I will always acknowledge you the more worthy man; for I began the Strife, and you the Peace.   

The Sixth Joining Principle:  
I had rather suffer the greatest Evil, then do the least.  
IF when others wrong you, you care not what you do to Right yourself: This is your folly and madness, such a one hurt me; and I will therefore mischief myself; he hath pricked me with a Pin, and I will therefore in an anger run my Knife into my Side. If in all we suffer we be sure to keep from Righting ourselves by any ways of Sin, there will not be much peace broke. Such an one is thine Enemy, and wilt thou of one Enemy make two? wilt thou also be an Enemy to thyself, yea a greater Enemy than he or any man Living can be to thee? for all the Men in the World cannot make the Sin, Except thou wilt thyself.   

The Seventh joining principle.  
I will Labour to do good to all, but provoke none.  
A Father hath not so much power over his child, as to Provoke him, Col. 3.21. Father's provoke not your children to wrath. Surely if a man hath not this power over his child, he hath it not over his friend, his neighbour, much less his superior: yet how many take delight in this, Such a thing I know will anger him, and he shall be sure to have it! Oh wicked heart! dost thou see that this will be a temptation to thy brother, and wilt thou lay it before him? dost not thou pray for thyself and for him, Lord lead us not into temptation? we should account it the greatest evil to us, of all the evil of afflictions, to be any occasion of sin to our brother; but what an evil should this be to us, to provoke our brother to sin? if we will needs be provoking, then let the Apostles exhortation prevail with us, Heb. 10.24. Let us consider one another to provoke unto love, and to good works: Let us not consider one another in a way of curiosity and emulation, to envy, or find fault with one another, from whence frowardness, pride, hatred, dissensions, factions may arise, saith Hyperius upon the place; but consider one another, so as we may further the good of one another, so as to make one another quick and active in that which is good.   

The Eighth joining Principle.  
Peace with all men it is good, but with God and mine own conscience it is necessary.  
BUt how will this join us one to another?  
Answ. Very much, both as it holdsforth the goodness of peace with all men, and as it carries the heart strongly to the making and keeping peace with God and a man's own conscience. This peace with God and a man's own conscience will so sweeten the heart, that it cannot but be sweet towards every one; a man who hath satisfaction enough within, can easily bear afflictions and troubles that come without. When Saul had made great breaches between God and his soul, and in his own conscience, than he grew to be of a very froward spirit towards every man; before his Apostasy he was of a very meek and quiet spirit, but this soured his spirit, and made it grow harsh, rugged, and cruel; This is the cause of the frowardness of many men and women in their families, and with their neighbours, there are secret breaches between God and their own consciences,   

The last joining Principle.  
Peace is never bought too dear, but by sin and baseness.  
WE use to say, We may buy Gold too dear, and so we may peace: but whatsoever we pay for it beside sin and baseness, we have a good bargain, Suidas tells of the Emperor Trajan, that he would cut his own  to bind up the wounds of his Soldiers. We should be very pitiful to soldiers, who are wounded to keep us whole. We should bind up their wounds, though it cost us dear; but especially, our care should be to bind up those wounds, that by divisions are made in Church and State: and well may we be willing to cut our  to bind them up, when the evil of them is such as either does or should cut our hearts. But though peace be a rich merchandise, yet she must not sail too far for it, not so far as to sin. We read 2 King. 23.13. Mount Olivet is called the Mount of corruption, because of the Idolatry committed upon it. Though we are to prise Mount Olivet at a very high rate, with the Olives growing upon it, yet we must take heed that we make it not a Mount of corruption. We may give peace to buy truth, but we may not give truth to buy peace. We may be bold with that which is our own to purchase peace, but not with that which is Gods: yet we must not be base in our yielding in things natural or civil for peace sake; that is,  
First, we must not for our own private peace yield to that which is like to prove a public disadvantage and disturbance. There is a notable story of a Turkish Emperor, perceiving his Nobles and people to be offended that he was so strongly in love with his Concubine Irene, his heart was so taken with her, that he grew remiss in his regard to the Stern of the State. Nothing must be done but as Irene would have it: whatsoever resolutions there were of any good to the State, yet Irene must be consulted withal before they were put in execution, and if they pleased not her, all was dashed; so much did he dote upon Irene. This the Nobles and State could not bear: he therefore at last so far considered the public, as he overcame his doting affections. He brought Irene before them, and says, That ye may see how much I prise the content of my people, I sacrifice her to them, and so drew his sword, and slew her with his own hands before their eyes. If according to her demerits for drawing his heart away from the good of the commonwealth, she had been given up to the sword of justice, it might have satisfied as well. But lest I be thought to be too literal, give me leave to allegorise upon this Irene. Her name is a Greek name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies peace: we must not so dote upon our Irene, our private peace, that the public should suffer for the sake of it: This is baseness: let her be sacrificed for public good; this is true generousness.  
Secondly, that is baseness, when our yielding is through ignorance, cowardice, base fear, not from a principle of wisdom and understanding: not so much out of true love to peace, as a foolish, ignorant, sottish, sordid spirit of our own: whereas had we had a spirit of wisdom and courage, we might have peace upon more honourable terms. Indeed many think every kind of yielding, baseness, but they are for the most part such as are not put to any great trial themselves; but when our consciences tell us that what we do is what the Rule allows us; it is not because we would avoid trouble, but we find through God's grace, our hearts in some measure prepared for suffering, if God were pleased to call us to it, in any thing wherein he may have glory, and the public may be benefited. But because all things duly considered, we see that God in such a way shall have more glory, and our brethren generally more good: therefore whatsoever becomes of our particular in regard of esteem, or other ways, we are willing to yield, and in this we find our hearts as much closing with God, enjoying communion with him in all holiness and godly fear, and in other things that go as near to us, we are able to deny ourselves as much as ever: in this we may have comfort, that it is not baseness that makes us yield, but rather the grace of God enabling us to rule over our own spirits. The peace that we thus purchase with the suffering much in our names, and the loss of many comforts does not cost us too dear.   

Joining Considerations.  
The first. The consieration of the many things wherein God hath joined us.  
GOd hath joined us together as we are men: we are not dogs, not wolves, let us not be so one to another: Act. 7.26. Moses speaks thus to those who strove one with another: Sirs, ye are brethren, why do ye wrong one another? The words in the Greek are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men, yet are brethren. There is a consideration in this, that ye are men: if there were no more, yet ye should not strive one with another, but much more considering ye are brethren. If we be men, let us be humane. What is the meaning of humanity, but courteousness, gentleness, pleasantness in our carriages one towards another? But still the consideration grows higher, as we are the same Countrymen, of old acquaintance, in the same employment, of the same family and kindred, but above all, joined in such a blessed root, the fountain of all love and peace. Ephes. 4.4. presents this consideration most fully to us. The reason the Apostle gives, why we must keep the unity of the Spirit in the bond of peace, is, because there is one body, and one spirit, ye are called in one hope, one Lord, one faith, one baptism, one God and Father of all. Here you have seven Ones together in two or three lines. It is very much that the Spirit of God should join so close together seven Ones; surely it is to be a strong argument for us to unite  
First, one Body. The meanest member, yet it is in the body. Is it comely for the body of Christ to be rend and torn? any reference to Christ might persuade unity, but union with Christ as the members with the body, what heart can stand against the strength of this? What can cause one member to tear and rend another, but madness?  
2. One Spirit, 1 Cor. 12.11. that one and the self same spirit: he does not only say, The same spirit; but, The self same spirit: and as if that not enough, he adds One to the self same; and that yet not enough, he says That one, all this is in ss the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The repeating the Article hath a great elegancy in it. And is not this one Spirit the Spirit of love and meekness? What does a froward contentious spirit do in thee, who professest thyself to be a Christian? What, says Cyprian, does the fierceness of Wolves, madness of Dogs, the deadly poison of Serpents, the bloody rage of Beasts, in a Christians breast?  
3. Called in one hope. Are not you heirs, joint heirs of the same Kingdom, and do you contend as if one belonged to the kingdom of light, and the other to the kingdom of darkness?  
4. One Lord. You serve the same Lord and Master. Is it for the credit of a Master, that his servants are always wrangling and fight one with another? Is it not a tedious thing in a family that the servants can never agree? Mark how ill the Lord takes this, Mat. 24.49, 50, 51. that evil servant who gins to smite his fellow-servants, provokes his Lord against him so as to come upon him with such severity as to cut him asunder, and to appoint his portion with the hypocrites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will dichotomize him, divide him in two; he by his smiting his fellow-servants makes divisions, but his Lord will divide him. It may be he pretends that his fellow-servants do not do their duty as they ought; as if he were more careful of the honour of his Lord, then others who are of a different way from him.  
5. One Faith. What though we agree not together in some things of lesser moment, yet we agree in one faith. Why should we not then keep the unity of the Spirit in the bond of peace? The agreement in the faith one would think should swallow up all other disagreements. We should rather bless God for keeping men sound in the faith, then contend with them for lesser mistakes. When the Pharisees, Acts 23.9. understood that Paul agreed with them in that great doctrine of the Resurrection, they presently overlook his other differences, saying, We find no evil in this man.  
Master Calvin in his Epistle to our Countrymen at Frankford, fled for their lives in witness to the truth, yet miserably jarring and contending one against another there, to the scandal of all the Churches of God in those Parts, gins his Epistle thus, This doth grievously torment me; it is extremely absurd that dissensions should arise among brethren, Exiles, fled from their country for the same faith, and for that cause which alone in this your scattering, aught to be to you as a holy band, to keep you fast bound together. Their contentions were about Church-worship.  
6. One Baptism. We are baptised into Christ's death, and is not that to show that we should be dead to all those things in the world that cause strife and contention among men? Our Baptism is our badge, our livery, it furthers somewhat the unity of servants that they wear all one livery.  
7. One God. Though there be three Persons in the Divine Nature, and every Person is God, yet there is but one God; here is an union infinitely beyond all unions that any creature can be capable of; themystery of this union is revealed to us, to make us in love with union. Our interest in this one God is such a conjunction, as nothing can be more.  
Josephs brethren Gen. 50.17. looked upon this, as having very great power in it to make up all breaches, to heal all old grudges. After their Father was dead, their consciences misgave them for what they had done to Joseph, they were afraid old matters would break forth, and that Joseph would turn their enemy; now how do they seek to unite Josephs heart to them? We pray thee, say they, forgive the trespass of the servants of the God of thy Father; and the Text says, Joseph wept when they spoke unto him. Oh this was a heart-breaking speech to Joseph, The servants of the God of my Father; Shall my heart ever be estranged from the servants of the God of my Father? The Lord forbidden. Their offence indeed was great, but their God is my God, and he was my Father's God: this argument had more in it to draw Josephs heart to them, then if they had said, We are your brethren, we came from the same loins you did: True, that is something, but the servants of the God of thy Father is much more. Let us look upon all the godly though thy have many weaknesses, though they have not carried themselves towards us as they ought, yet they are the servants, yea the children of our God, and of our father's God; let this draw our hearts to them. If they be one with us, in their interest in one God, let them be one with us in the affections of our heart, to love them, delight in them, and rejoice in communion with them.  
One God and Father, Mal. 2.10. Have we not all one Father? hath not one God Created us?  
Is it seemly that one man's children should be always contending, quarrelling, and mischieving on another? do you think this is pleasing to your Father? It follows in that of Ephes. 4. who is above all, and through all, and in you all. You have enough in your Father to satisfy your souls for ever, whatsoever you want other ways; he is above all; he that is so glorious and blessed, infinitely above all things, hath put honour enough upon you, that he is your Father; why will you contend and quarrel about trifles? He hath absolute authority to dispose of all things as he pleaseth; let not the different administrations of his, to some in one kind, to some in another, be matter for you to contend about. And he worketh in all.  
You will say, If indeed we could see God in such, if we could see grace and holiness in them, our hearts would close with them, but we see not this.  
1. Take heed thou dost not reject any from being thy brother, whom Jesus Christ at the great day will own for his, and God the Father will call Child.  
2. Suppose thou canst not be satisfied in their godliness, yet the gifts of the Spirit of God that are in them, should cause some kind of closing; common gifts are of a middle nature, between nature and grace, as the spirits of men are neither of the same nature with the soul, nor of the body, but between both, and serve to unite the soul and body together, which otherwise are of natures very different. The common gifts that men who are not yet sanctified have, may and should cause some union between the godly and them while they live in this world, so far as to be useful one to another in what God hath given them.   

The second joining Consideration.  
Let us consider how far we can agree.  
WE differ thus and thus, but what do we agree in? do we not agree in things enough, wherein we may all the days of our lives spend all the strength we have in glorifying God together? Many men are of such spirits, as they love to be altogether busied about their brethren's differences; their discourse, their pens, and all their ways are about these, and that not to heal them, but rather to widen them. You shall 〈◊〉 hear them speak of, or meddle with their agreements; their ●●●ength is not bend to heighten and strengthen them: if at 〈◊〉 time they do take notice of their agreements, it is to ●●ke advantage of them, to render their disagreements the ●ore odious, or to strengthen themselves in what they ●●ffer from them; they desire to get in men, and to get from ●●em, only to serve their own turns upon them, this is an ●vil spirit. No marvel therefore though some be so loath to discover to them how near they can come to them.  
Pliny tells us of Apelles, that drawing the face of Antiochus the King who had but one eye, that he might hid this deformity, he devised to paint him turning his visage a little away, so he shown but the one side of his face: and from him, says Pliny, came the invention first of concealing the defects and blemishes of the Visage. But the Painters of our time are quite in another way, if there be any deformity, or defect on any side, they will be sure to paint that side in all the lineaments of it, that must be set forth fully to the View of all men; yea if it may be made to look more ugly and monstrous than it is, all the skill they have shall be improved to do it. But my Beloved, this ought not to be: God doth not so with us: he takes notice of the good of his Children, but conceals their evil. There was but one good word in Sarahs' speech to Abraham, Gen. 18.12. she called him Lord, the speech otherwise was a speech of unbelief, yet the Holy Ghost speaking afterwards of her, in reference to that speech 1. Pet. 3.6. conceals all the evil, and mentions only that reverend title s●● gave to her Husband, commending her for it. Thus should we do; had we peaceable hearts, thus we would do: All the good of our Brethren we would improve to the uttermost, and what is evil, so far as with a good Conscience we might (and no farther) we would conceal.  
When I shall see this temper in men's Spirits, I shall hope there will be peace.   

The third joining Consideration:  
Let us consider of man's Temper, Spirits, Temptations, Education, Years, Gifts.  
THere must be a due consideration of all these, and we must indulge something to them all. This would allay much strife: as we read Numb. 31.23. Every thing that may abide the fire, ye shall make go through the fire, and all that abideth not the fire ye shall make go through the water. We must deal with every man according to his temper. Some men are by their complexions of a more harsh and rugged temper than others. Consider what is the best way of dealing with such: in the main they are faithful and useful; they will join with you there, and spend their lives for you: if the harshness of their nature's cause some excrescencies, unpleasing carriages, consider their tempers, though no evil in them is to be justified, yet deal tenderly with them, indulge them what lawfully you may. Some men's spirits, though upright to God and you, yet they have a fervour in them that is not qualified with that wisdom, meekness, humility, as they ought, do not presently take these advantages against them, that they in their heat may perhaps give you; do not fly upon them as if those unjustifiable expressions that come from them, came from a spirit of malignity: You know the man and the manner of his communication; pass by weaknesses, accept of uprightness. Some men's temptations are very strong; it may be their hearts are pressed with disappointments, it may be they are pricked with the want of many comforts you have, they have family-temptations, and personal temptations that you are free from: you do not know what you might do if you were under the like temptations. Bless God that you are delivered from them; but do not add to your brethren's affliction, by taking advantages against them, but according to the rule of the Apostle, Gal. 6.1. If a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ. Consider their education, some all their days have lived in wicked families, they never were acquainted with the society of the Saints, with that way of Godliness that have the most strictness and power in it. You must not deal with them for all things you see amiss in them, in the same way you would deal with such who have had godly education, who have had acquaintance with the most strict and powerful ways of godliness, but now manifest a spirit against them.  
Consider men's years: old age looks for respect, and justly; especially such as have gone through the brunt, and suffered much for your good: though some infirmities should break forth that are incident to old age, we must cover and pass by what we can, not forgetting that reverend respect that is due to the hairy head found in the way of godliness. Consider men's gifts: it may be they are not able to rise to your height, to understand what you do; thank God for your strength, but be not angry with your brother because he is weaker. This was one of the arguments for peace that Constantine in that forementioned Letter of his to Alexander and Arius, used; we are not in all things like minded, neither have we all the same nature and gift engrafted in us.   

The fourth joining Consideration.  
What we get by contention will never quit cost.  
A Merchant thinks it an ill venture, if when he casts up his accounts he finds the charge of his voyage rises to more than his incomes. If thou hast so much command of thy spirit, if thou canst so far overcome thy passions as to get a time in cool blood to cast up thy accounts truly, what good thou had done, or what thou hast got by such and such contentions; and on the other side cast up what the hurt thou hast done, what sin hath been committed, what evil hath got into thy spirit, I fear you will have little cause to boast of, or rejoice in your gains. To be freed from that expense that comes in by strife, is not a little gain, says S. Ambrose. In strife you will find there is a very, great expense of time, of gifts, and parts. Many men in regard of the good gifts God hath given them, might have proved shining Lights in the Church, but by reason of their contentious spirits, they prove no other than smoking firebrands. It may be by all the stir you keep you shall never get your mind; if you do, it will not quit cost; the charge you have been at for it, comes to much more than it is worth. God deliver me from having my mind at such a dear rate.   

The fifth. Consider how the heart of God is set upon making peace with us, and what it cost him.  
GOd was in Christ reconciling the world to himself: this work hath taken up the thoughts, counsels, heart of God from all eternity above any thing that ever he did: this is the chief masterpiece of all the workers of God. There is more of the glory of God in this, then in all that God hath done. This is and shall be the object of the admiration of Angels and Saints, the matter of their praises to all eternity. The heart of God was so in this, that he was resolved to have it whatsoever it cost him; it cost the dearest that ever any thing in this world did; yea the price of it was more than ten thousand worlds are worth: it was no less than the blood of the Son of God, of him who is the second person in Trinity, God blessed for evermore. Col. 1.14. In whom we have redemption through his blood who is the image of the invisible God, the first born of every creature: by him were all things created, he is before all things: by him all things consist, in him all fullness dwells: and having made peace through the blood of his Cross, ver. 20. What God hath done for peace with us, calls aloud to us to prise peace one with another. It is the Apostles argument, 1 John 3.16. He laid down his life for us, we ought to lay down our lives for the brethren. It cost his life to make our peace with God. We should be willing to do any thing we are able, even to the hazard of our lives, to make peace among the Saints. Christ laid down his life even for this peace also, Ephes. 2.14. For he is our peace who hath made both one, and hath broke down the middle wall of partition between us, having abolished in his flesh the enmity, to make in himself of twain one new man, so making peace, and that he might reconcile both unto God in one body by the Cross. Christ reconciles both unto God: but how? it is in one body. Lay this Consideration warm at your hearts, and it will comfort your hearts, and so preserve and increase peaceable dispositions in you towards one another.   

The Sixth. Consider the presence of God and of Christ.  
OUr God, our Father, our Master, our Saviour, stands by looking on us. It is a most excellent passage that I find in an Epistle of Luther to the Ministers of Norimberg. There were great divisions amongst them: he writes to them that he might pacify their spirits one towards another. Suppose (says he) you saw Jesus Christ standing before you, and by his very eyes speaking thus unto your hearts, What do you, O my dear children, whom I have redeemed with my blood, whom I have begotten again by my Word, to that end that you might love one another? Know that this is the note of my Disciples. Leave this business, ye wholly cast it upon me, I'll look to it, there is no danger that the Church should suffer by this, though it should be stilled, yea though it should die, but there is a great deal of danger if you descent amongst yourselves, if you by't one another: Do not thus sadden my spirit, do not thus spoil the holy Angels of their joy in heaven; am not I more to you then all matters that are between you? then all your affections? then all your offences? What? can any words of a brother, can any unjust trouble penetrate your hearts, stick so fast in you as my wounds, as my blood, as all that I am to you, your Saviour Jesus Christ? Oh that we had such real apprehensions of Christ looking upon us, speaking to us!   

The Seventh. Consider what account we can give to Jesus Christ of all our Divisions.  
WHen Christ shall come, will you stand before him with scratched faces, with black and blue eyes? 1 Thes. 3.12, 13. The Lord make you to increase and abound in love one towards another, and towards all men: To what end? To the end, saith the Apostle, he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his Saints. It will be a sad thing to be found in our divisions, at the coming of Jesus Christ. Mat. 24.50. the coming of Christ is mentioned as a terror to those who shall but begin to smite their fellow-servants. We may wrangle and stand out one against another in our contentions now; but it will not be so easy to answer Jesus Christ, as it is to answer one another. In the Name of Jesus Christ I now speak unto you, yea as from him charge you, let no inconsiderable reason move you to contend with, dissent or separate from your brethren, but live together in Love & Unity.   

The Eighth. Let us consider our mortality.  
IT is but a little time we have to live; shall the greater part of it, nay why should any part of it be raveld out with cont●ntions and quarrels? I have read of Pompey, that upon a time passing over divers hills, where there lived many people in caves, but their order was that the man lived in one cave and the wise in another; he ask the reason, they said, In those parts they live not long, therefore they desired that the little time they did live, they might have peace and quiet, which they had found by experience they could not have, if man and wife live constantly together. Though the means they used for their quiet was sordid, yet the good use they made of the shortness of their lives was commendable. Vilgil says, if swarms of Bees meet in the air, they will sometimes fight as it were in a set battle with great violence; but if you cast but a little dust upon them, they will all be presently quiet. Sprinkle upon your hearts the meditations of death, that within a while this flesh of yours will be turned to dust, this will quiet you.   

The Ninth. Consider the life of heaven.  
THere is and will be perfect agreement there. We are here as Bees, flying up and down from flower to flower all day, but at night they come all into the same Hive; That is a place where Luther and Zuinglius will well agree: Shall not we whom God from all eternity hath ordained to live coheirs in heaven, to join together in praises there, agree together here on earth?    

CHAP. III. Joining graces.  

1. Wisdom.  
THe deepest seas are the most calm, so men of the deepest judgements are most quiet. A man of understanding is of an excellent spirit, Prov. 17.27. or thus, is of a cool spirit, for so the word signifies; his spirit is not heat with passion, there is a cool dew of examination and deliberation upon his spirit, he weighs the circumstances, consequences, and issues of things; he order and disposes of things so, as jars, contradictions and oppositions are prevented. The wisdom that is from above is pure, peaceable, gentle, and easy to be entreated, James 3.17. Reason and Wisdom have a majesty in them, and will force reverence. Let passion reverence the presence of Reason, says Basil, as children doing things unseemly are afraid of the presence of men of worth.   

2. Faith.  
1. THis unites us to Christ and God, and in them to one another.  
2. Faith commits all causes, all fears, injuries to God.  
3. Faith lays hold upon, and improves those gracious promises that God hath made to his Churches for union. Faith sues out the Bond.  
4. Faith is able to descry the issue of troubles and afflictions; Though Sense says, It will not be, Reason, It cannot be, yet Faith gets above, and says, It shall be, I descry land: and thus it quits all in the soul; all being quiet there, the turbulent motions that are in our spirits one towards another are soon quieted.   

3. Humility.  
COloss. 3.12. Put on as the elect of God, bowels of mercies, kindness, humbleness of mind. Ephes. 4.2. With all lowliness and meekness, and long-suffering, forbearing one another in love, endeavouring to keep the unity of the spirit in the bond of peace. Philip. 2.3. Let nothing be done through strife or vain glory, but in lowliness of mind let each esteem others better than himself. We may say of Humility, as Tertullus, Acts 24. said of Felix, By thee we enjoy great quietness. An humble heart looks upon every truth of God as infinitely above itself, therefore it is willing to receive it from any; a child may lead it, Esa. 11.6. One Baldassar, a Germane Divine, writing to Oecolampadius, hath this notable expression, Let the Word of the Lord come, let it come, and we will put under six hundred necks if we had them. Such a disposition as this would make much for peace. Esa. 32.18, 19 we have a promise, that the people of God should dwell in a peaceable habitation, and in quiet resting places, and the City shall be low, in a low place. When the heart lies lowest, it is quietest.   

4. Self-denial.  
THe joints in the body cannot join, but one part must be hollow, and give way to the other. Condescension of one to another is a principal thing in friendship. Phil. 2. the example of Christ emptying himself, and making himself to be of no reputation, is set before us as an argument for our union, that therefore we should do nothing through strife, be like minded, having the same love, and be of one accord, and one mind. It is indifferent to a heart emptied of Self, whether it conquers, or be conquered, so Truth may triumph. In other conflicts the Conqueror hath the honour, and the conquered is disgraced; but in the conflict for truth, both conquered and conqueror are honourable; the mercy is the greater to him that is conquered, but he must have a selfdenying heart to make him think so.   

5. Patience.  
THe Olive, the Emblem of Peace, will continue green, though overflown by the waters for a long time together. After Noah had been so long in the Ark, the Dove brought an Olive leaf in her mouth to him. It may be an emblem of Patience as well as Peace. Patience and Peaceableness are near akin. Ephes. 4.2, 3. Long-suffering is amongst the graces, where the unity of the spirit is to be kept in the bond of peace.  
There is a notable story I find in the lives of the Germane Divines: One Vitus Theodorus a Divine, sends to advise with Melancthon what he should do when Osiander preached against him; Melancthon writes to him, and beseeches him for the love of God, yea charges him, that he should not answer Osiander again, but that he should hold his peace, and behave himself as if he heard nothing. Vitus Theodorus writes back again, This was very hard, yet he would obey. Let not men be too hasty to oppose oppositions, but let them go on patiently in a constant way, resolving to bear what they meet with, and God at length will make their righteousness break forth as the light. Confute evil reports by thy life. He that knows not to bear calumnies, reproaches, injuries, he knows not how to live, says Chytraeus, another Germane Divine.   

6. Joy in the Holy Ghost.  
ROm. 14.17. The Kingdom of Heaven is righteousness, peace, joy in the Holy Ghost. This grace in the heart puts a grace upon all a man's conversation; it makes it lovely and amiable. The beams of the Sun shining upon the fire will put it out; The beams of this spiritual Joy will put out the fire of our passions.   

7. Meekness, Gentleness.  
MIlk quenches Wildfire, Oil (says Luther) quenches Lime, which water sets on fire. Opposition will heat, will fire men, when meekness and gentleness will still and quench all. Cicero says, Sweetness in speech and carriage is that which seasons friendship; severity in every thing and sadness must not be among friends in their converse; such a kind of carriage may have a seeming gravity, but friendship must have a remissness, it must be more free and sweet, disposed to all mildness and easiness, Ephes. 4.2, 3. Meekness comes in as a special grace for peace and unity, so Col. 3.12.   

8. Love.  
THat is the special uniting grace; Faith indeed hath the pre-eminence in our union with Christ our head, but Love is the Grace that Unites the Members. 1 Corinth. 13. the Apostle shows many of his Fruits of this Grace, all tending to Union and Peace; It suffers long, it envies not, it is not puffed up, it behaves not itself unseemly, it seeketh not her own, it is not easily provoked, thinketh no evil, beareth all things, believeth all things, hopeth all things, endureth all things; Bearing all things, and Enduring all things seem to be the same, therefore some would have it, it covereth all things, for so the word also signifies; but there is a greater elegancy in it in the Translation, Beareth all things, it is like the cross main Beam in a House, supporting the whole Building; and were it not for some who have the love of God and his truth, and the good of the public, enabling them to undergo what they do, all things in Church and State would be ready to fall into confusion, to be nothing but a heap of Rubbish, but this Love enables to bear all things: But if they have no encouragement, but see that though they hazard themselves never so much, be of never so great use, do the greatest Services that can be expected from men, yet when men's turns are served, they are little regarded, but envied and narrowly watched. 4. Spy out any thing that may have some show of excepting against them, and left to shift for themselves as well as they can, when they might justly expect a greater reward of their Services, yet are disappointed, their hearts are grieved; but yet because they are acted by a principle of Love to God, his cause, the public, they therefore still hold out, go on in their way, labour to be as instrumental as they can for good, commit themselves and all their endeavours to God, expecting encouragement from him, and so they endure all things; such men are worth their weight in gold; here is a heart that hath much of the Spirit of God in it: God is love, and he that dwelleth in love, dwelleth in God, and God in him: No marvel though these men act so swiftly in their way; no marvel though their motion in public service be so speedy, for their Chariot is like that Chariot of Solomons, Cant. 3.10. The middle thereof is paved with love, and this is for the daughters of Jerusalem: Now the love of God be for ever with these his servants, the blessing of the Almighty, and all his Saints, be with them, upon them, in them and theirs for ever.  
These with other uniting graces that might be mentioned, are the graces that God expects should be in a special manner acted in these times; and this is in a holy manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to serve the time, as some Copies have it, Rom. 12.11. This is the most suitable work for the times wherein we live. What is more seasonable for divided times than uniting graces'? and that union that comes from the acting of these graces, is a spiritual, holy, truly Christian union, a raised union to a far higher pitch than any natural excellencies can raise unto. It is an excellent saying of Clemens Alexandrinus, If the spiritual man be in us, our humanity is fraternity. What then is our fraternity? it is raised to that which hath no name to express it: The union of the Saints in heaven is beyond the union of fraternity; this which is of grace is of the same nature.    

CHAP. IU. Joining Practices.  

The first, the practice of the Tongue. Gentle Language.  
A Soft answer turneth away wrath, Prov. 15.1. In your disputes let your arguments be as hard as you will, but let your words be soft. Soft words and hard arguments make a good dispute: Gentle language gains much upon the hearts of men, 1 Chron. 28.2. Hear me my Brethren, and my People, says David: This was better, and tended more to union between King and People, than the rugged churlish answer of Rehoboam, My Father made your yoke heavy, and I will add to your yoke: But what came on it? Ten Tribes were rend from him; as good a man as he could say, Hear me my Brethren and my People: Good words are as cheap as bad, gentle courteous language is as easy as rough and bitter, Gen. 49.21. Napthali is said to give goodly words, say of goodliness or fairness; so the Hebrew hath it, that is, fair, pleasing words; this Tribe were fair spoken men: Now compare this with Deut. 33.23. There Napthali is said to be satisfied with favour, and full with the blessing of the Lord: Fair, courteous language hath an acceptation among men, and the blessing of God is with it.   

The second joining Practice. Be ingenuous. 1. Do not lie at the catch to take advantages. 2. Make the best interpretation of things you can.  
IF God should catch advantages against us, what would become of us? This is most unseemly, when men are seeking to find out truth, if then they shall piddle about words, catch at phrases, get hold of Expressions, and seek to make their advantages out of them; and in this shall be the greatest strength of their answer, though this may have a specious show before men, who are willing to receive any thing which makes against what they would have crushed, yet this will 〈◊〉 abide before the throne of Christ. We read Matth. 4. Christ had a great dispute with the Devil, in which he had him at great advantage in his quotation of a Scripture, ver. 6. He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. This was quoted out of the 91. Psal. ver. 11. there it is, He shall give his Angels charge over thee to keep thee in all thy ways. Yet Christ did not catch this advantage, he did not so much as upbraid him for leaving out that passage, which he might justly have done, but he answers to the thing. Yea Christ might have taken a further advantage against the Devil, for the words following in the Psalm are a Prophecy of Christ destroying the power of the Devil; Thou shalt tread upon the Lion and Adder, the young Lion and the Dragon shalt thou trample under thy feet. Christ did not take the advantage of this neither, and upbraid him with it, he had enough against him in the thing itself he brought. It is a sign that men have less advantage in the matter, when they seek so much to catch at all the advantages they can in the manner of the expressions of those whom they oppose.  
2. Make the best interpretation of things you can, 1 Cor. 13.5. Love thinks no evil. It may be if you meet with a man in the streets, if he stays not to talk with you, if he takes not special notice of you, you presently think it is his pride, his slighting, disregarding you, this is the worst interpretation that can be. Why? is it not possible that it may be through multitude of business in his head that you know not of? May it not be that his eyes and thoughts were another way? he did not take notice of your passing by him; is it not thus often with yourself in respect of others? Again, perhaps such a man you find not in his behaviour towards you when you are with him, looking so smilingly upon you, carrying himself in that familiar affable way as you expected; you presently think and say, Surely it is his pride and surliness, whereas it may be it is because his head is fuller than yours, which may afterwards be for your good, if you would be but patiented a while; it may be it is from some trouble of his Spirit at that time; it may be it is from the temper of his body, his constitution, or some weakness in it at that time; if such a fair Interpretation may be made, why should not an ingenuous candid spirit mke it? This very exception I find was taken against Basilius Magnus, and Nazianzen in one of his Orations, in which he highly commends Basil, answers it, and justifies him; It is hard to keep unity, love, and peace with men who are of exceptious carping dispositions; if God were strict to mark what we do amiss, what would become of us? God is strict to mark what good there is in his Saints? if there be any little good in the midst of much imperfection, God's way is to pass by the imperfection, and take notice of the good; but our way is often, if there be a little bad, though but through a very pardonable mistake, in the midst of much good, to pass by all the good, and to seize upon the mistake, to make it the seed of contention, to brood over it, and so beget the brats of Contention from it.   

The third joining prastice: If you will needs be striving: strive who shall do one another most good, who shall engage one another in the most and greatest offices of love.  
THis is a good combat; such striving as this is, God and his blessed Angels look upon, and take much delight in.  
I find a notable story in the life of Alexander the Great, which may put on and encourage Christians in such a combat as this: There was a great King in India, his name was Taxiles, who on a time came to salute Alexander, and said unto him, What should we need to fight and make Wars one with another, if thou comest not to take away our water and our necessary commodity to live by, for which things men of judgement must needs fight? as for other goods, If I be richer than thee, I am ready to give thee of mine; and if I have less, I will not think scorn to thank thee, if thou wilt give me some of thine. Alexander being pleased to hear him speak thus wisely, embraced him, and said unto him, Thinkest thou that this meeting of ours can be without fight, for all these goodly fair words? No, no, thou hast won nothing by them, for I will fight and contend with thee in honesty and courtesy, because thou shalt not exceed me in bounty and liberality. So Alexander took divers gifts of him, but gave more to him.  
Oh that our contentions were turned into such contentions as these are! Let us rejoice in any opportunity of doing any Office of love to those we differ from, yea to those who have wronged us. It was wont to be said of Archbishop Cranmer, If you would be sure to have Cranmer do you a good turn, you must do him some ill one; for though he loved to do good to all, yet especially he would watch for opportunities to do good to such as had wronged him. Had we but a few leading men of such spirits among us, how great a blessing of Peace might we yet enjoy!   

Lastly, pray much.  
PLiny says of the Pearls they call Unions, though they be engendered in the Sea, yet they participate more of the Heavens than of the Sea. Certainly this precious Union, though it be amongst men, yet it hath its lustre and beauty, yea its very being from the Heavens. You must look up to Heaven therefore for Peace, for the preservation, increase, lustre, beauty of it if you would have it.  
Job 25.2. God maketh peace in his high places, the Lord can make peace between high and low. Let us carry men's rugged, crooked, perverse hearts to God in Prayer, who is the great joiner of hearts; it is he that makes men to be of one mind in a house, he maketh the wars to cease. Psal. 122.6. Pray for the peace of Jerusalem. In your prayers for the Church this must be mentioned as a special blessing. If praying prevail not, fighting will not. Those are the most peaceable men in Church and Commonwealth, that pray most for the peace of them; God hath more prayers for the peace of this Church and State upon the file, of theirs whom some of you, beloved, account hinderers of it, than of yours. You complain much for want of peace, you inveigh much against those whom you are pleased to mark out as hinderers of the peace, but do you pray as much? You have these means presented unto you for the furtherance of peace; what other you may meet with any way, make use of. 2 Thess. 3.16. The Lord of peace give you peace always by all means.  
And that all may be the better improved, let the exhortation of the Apostle, 1 Thess. 4.11. sink into you, Study to be quiet, the words are, Love the honour of being quiet: There is great excellency in it.    

CAP. V Exhortation to peaceable and brotherly Union, showing the excellency of it.  
AND now, my brethren, as the Eunuch said to Philip concerning his Baptism, Here is water, what lets but I may be baptised, I shall say concerning our uniting in peace and love one with another. Here are Joining Principles, Joining Considerations, Joining Graces, Joining Practices; what now let's, but that we may join in love and peace one with another? surely nothing can let but extreme corrupt, perverse hearts of our own.  
The Apostle Paul is mighty earnest in his desires, in his exhortations for this: 1 Cor. 1.10. Now I beseech you brethren by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgement. The word translated perfectly joined, signifies such a joining, as when a bone is out of joint, is perfectly set right again.  
So Philip. 2.1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind, let nothing be done through strife, etc. The Apostle pours forth his Soul in this exhortation, it is a heart-breaking exhortation.  
Luther, though a man of a stirring, hot spirit, yet writing to the Pastors of the Church of Stratsburg, hath these words: I pray you be persuaded, that I shall always be as desirous to embrace concord, as I am desirous to have the Lord Jesus to be propitious to me.  
I find also in a Letter that Martin Bucer writes to a godly Minister, a very high expression of that high esteem he had of and earnest desires after the curing of divisions: Who would not (says he) purchase with his life, the removing that infinite scandal that comes by Dissension? Oh that there were such hearts in us! Christ expects it from us all, but especially from his Ministers, for they are his Ambassadors for peace, to beseech men in his stead to be reconciled to God; reconciliation with God will reconcile us one to another: If God so loved us, we ought also to love one another, 1 Joh. 4.11. The faces of the Cherubims in the Temple looked one towards another, which some think signified the agreement that should be amongst Ministers of the Gospel. So the six branches in the Candlestick joined all in one; those who hold the light of truth before others, should be united in peace in one, amongst themselves. The first thing Christ's Ministers were to do when they came to any place, was to say, Peace be to that place; if any sons of peace were there, they were to abide, otherwise not: Surely then it is expected that themselves should be sons of peace. The contentions of private Christians are offensive, but the contentions of Ministers is a scandal with a witness.  
Gen. 34.21. The great commendation that Hamor and Shechem give of Jacob and his Sons as an argument to persuade the men of Shechem to join with them in the giving their Daughters to them for Wives, and in taking theirs, is, These men are peaceable with us. A peaceable disposition is very convincing.  
Cant. 6.6. My dove, my undefiled is but one, she is the only one of her Mother, she is the choice one of her that bore her. What then follows? The Daughters saw her and blessed her, yea the Queens, and the Concubines, and they praised her; Who is she that looketh forth as the Morning, fair as the Moon, clear as the Sun, terrible as an army of Banners? Let the Saints be but one, and then they will appear beautiful and glorious indeed, yea they will be terrible as an Army of Banners.  
Euagrius in his Ecclesiastical History records an Epistle of cyril of Alexandria, written to John of Antioch, upon the occasion of a Pacificatory Epistle of John unto him, his Spirit was so taken with it that it breaks forth thus: Let the Heavens rejoice, and let the earth be glad, the mid-wall of rancour is battered down, the boiling choler which bereft the minds of quietness, is purged from among us, and all the occasion of discord and dissension is banished away, for our Saviour Jesus Christ hath granted peace unto the Churches under Heaven.  
Lastly, the Saints enjoyment of the sweetness of love, peace and unity among themselves, what is it but heaven upon earth? Heaven is above all storms, tempests, troubles, the happiness of it is perfect rest. We pray that the will of God might be done on earth as it is done in heaven; why may not we have a heaven upon earth? this would sweeten all our comforts, yea all our afflictions. But the Devil envies us this happiness. Come Lord Jesus, come quickly.   
FINIS.