THE PEACEMAKER, OR A brief Motive to Unity and Charity in Religion.  
By W.P.D.D.  Blessed are the Peacemakers, for they shall be called the Children of God, Mat. 5.9. 
LONDON, Printed by T.W. for John Place, and are to be sold at his shop at Furnifals-Inne gate, 1652.   

These Books are to be sold in Edinburgh at Thomas Wylie his Shop, over against the Old Church-Style.   

THE Peacemaker, etc.  
IT was the advice, good Christian Reader, of the Prophet Jeremy, run to & fro through the streets of Jerusalem, and seek in the broad places thereof, if ye can find a man, Jr. 1.5. They were not so much troubled there to find out a man, as we shall be now to find out a Christian. We so busy ourselves about Controversies, that we forget to be good Christians. There was a time indeed when the name was first given at Antioch, Act. 11.26. that it was then well set by; but this lasted not long, for presently after they fell a siding amongst themselves, and one cried I am of Paul, another I am of Apollo's, and another I am of Cephas, and another I am of Christ, 1 Cor. 1.12. and much ado had St. Parl to appease these factions: for presently after they fell to them again, and have so continued, yea, and increased in them even unto this day. But Christ is not divided, saith the same Apostle, neither is this to imitate Christ the God of love and peace, who loved us when we were his enemies; and the Apostle makes a good inference of imitation upon it, 1 John 4.11. Beloved, if God so lovedus, we ought also to love one another: Nay, as though there were nothing else required of a good Christian, and a fellower of Christ, our Saviour saith, Joh. 13.15. by this shall all men know you are my d sciples, if you have love one to another. Seeing then this is the proper and peculiar badge and cognisance of a disciple of Christ to love his fellow-disciples, What argument would be fit here to treat of, than a persuasion to all Christians to be in peace and charity one with another?  
But alas how unwelcome a task is it, to entreat of Peace and Charity! For he that goes about to part a fray, in all likelihood will have blows on both sides, especially where the opposites and combatants are fierce and violent; he that is eager on any one side, shall be sure to find some fast friends, but he that bewaileth the miserable distraction of the whole, and doth but set a foot forward to make up the breach, will find few to take his part, but shall be sure to have many about his ears: And therefore we may observe that presently after our Saviour had said, Blessed are the Peacemakers, Mat. 5.9, 10. he immediately addeth, Blessed are they that are persecuted for righteousness sake; knowing well enough, that if a man will undertake to be a Peacemaker, he must presently prepare to suffer persecution, and I know none greater than that of Peacemakers in religion, for they suffer on all sides, either by sharp and bitter words, or by scoffing and jeering speeches. For although the hotspurs of these times be at deadly feud and bitter enmity one with another, yet will they, like Herod and Pilate, join together and muster up their forces against those who labour any kind of pacification, and desire to be quiet in the land. Woe is me (saith David, Psal. 120.4, 5, 6. (that I am constrained to dwell with Mesech, and to have mine habitation amongst the tents Kedar: my soul hath long dwelled among them that be enemies unto peace. I labour for Peace, but when I speak unto them thereof, they make them ready to Battle. Never could the pious and peaceable Soul more truly cry out than now, My mother's Children were angry with me. Cant. 1.5. A strange speech to call them Mothers children: had it not been a more easy and familiar way to say, my Brethren or my Sisters were angry with me (for so they must be, if they were her Mother's Children) why then doth she make such an involved speech of it, My mother's children were angry with me? True indeed, though they cannot choose but be her Brethren, (as being her Mother's children) yet she doth not, she dares not call them Brethren, for they will not acknowledge it, they hate the name of Brethren, and make themselves professed enemies, and therefoe she is forced to leave out this loving and affectionate compellation of brethren, and say in a kind of strange phrase, My mother's children were angry with me. Yet should no man be discouraged from performing so worthy a duty; for though there be a persecution that attends upon Peace makers here, yet is there a blessing promised them hereafter. And seeing our blessed Lord and Master Christ Jesus, when he was about to leave his Apostles and Disciples, left unto them this golden legacy, Joh. 14.27. Peace I leave with you, my peace I give unto you, O how well would it become all of us to be men of Peace, the Ministers to preach for the Peace of Jerusalem, the people to pray for the peace of Jerusalem, for they shall prosper that love it. Psal. 122.6.  
I will begin this exhortation unto Peace and Charity, from that common name which we all acknowledge, in that we are called Christians, and do all pretend to imitate Christ in our doctrine and practice. There was a time indeed when this name was much taken notice of, and great danger for any man to own it, when they had no other argument then, nor any other cause of their cruel persecutions, but to hear a man confess Christianus sum, I am a Chrian: But when these storms were blown over, and the Church began to be in peace, this name of Christian was not so much regarded. And yet methinks the very name of Christian is not altogether to be contemned, for, unless I am deceived, whosoever hath but this appellation may challenge a brotherhood with me, for in Scripture I find a brother and a Christian to be the very same, so that whosoever is a Christian will necessarily be my brother. 1 Cor. 7.12, 13. If any brother hath a wife, saith the Apostle, that believeth not, and she be pleased to dwell with him, let him not put her away; and if the woman hath an husband which believeth not, if he be pleased to dwell with her, let her not leave him: But if the unbelieving depart, let him departed, a brother or a sister is not to bondage in such cases. Where the Apostle plainly showeth that a brother and a sister are such as are Christians, and opposite only to Infidels and unbelievers. Neither ought we to take that exhortation of Saint Paul 1 Pet. 2.17. when he saith, love the brotherhood, in any narrower sense, but that we should love every one that is a Christian, not only because he agreeth with me in some opinions concerning religion, but I ought to love him in that respect he is a Christian, and professeth Christ crucified. Neither ought we to love him thus with an ordinary kind of love, in wishing him well, and doing him good, for so we ought to love and do good to all, but there is a more strict tie of love that lies upon us Christians one to another; and therefore although the Apostle wisheth us to do good to all men, yet especially tot he household of faith, Gal 6 10. that is, to such as be Christians.  
Were this precept of the Apostle practised as it ought to be, there would not be so much uncharitableness, nor peradventure so much dissension amongst Christians. Why can we not consider one another as united in this blessed name of Christian, and set aside for a time those names of faction & division? why should we not rejoice awhile in those things wherein we agree, and not always be wrangling about those things wherein we differ? Of what moment those opinions are wherein we disagree I am not able to determine; this I dare be bold to say, that the points wherein we are friends, are of far greater consequence, than those are wherein we fall out. And yet we so eagerly contend one with another, and damn each other to the pit of hell, as though our differences were very important, and our agreement not worth the talking of. For my part I should be loath to exclude any visible Christian Church from all hopes of salvation, and if I must needs offend, I had rather give account to a merciful God for too much mildness and Charity, than too much fierceness and severity: yet I hope to make it appear, that my opinion of Charity shall not exceed the bounds of verity.  
A chief cause of the continuance of these dissensions is, that men mind not so much the common cause of Christianity, as their own particular engagements, nor study how they may agree one with another, as how to uphold the side they are on: whereas would they set aside prejudice and partiality, and cast an equal eye upon all the Churches, they would not spy so many faults abroad, and so few at home, but would freely confess there might be greater concord amongst Christians than now there is. No other Unity do I labour for at this time but that of Charity, that Christians would not for some differences in opinion, pronounce such an heavy sentence upon one another, as is that of Damnation. If God should deal with us as we deal with one another, if he should censure us all as we censure one another, I know not who should be saved: The Papist damning the Protestant, and some among us the Papists, and both of them any other that shall differ from them both. But my hope is, and my hearty prayer to God shall be, that he would be more merciful to all these, than they are one to another. When I consider with myself the manifold distractions of Christians about Religion, and the great fierceness and violence used on all sides, every one thinking his own opinion truest, and consequently damning all others that differ from him, I could not but call to mind that prophecy of our blessed Saviour, Mat. 24.12. concerning these latter and worse times, Because iniquity shall abound (saith he) the love of many shall wax cold: for although Charity of itself be of a hot and diffusive nature, yet now clean contrary to the nature of it, it is in most men grown cold; it being the nature of cold to contract and combine, to congeal and draw into a narrow room; thus is it now with our Charity. For whereas like the heat in our natural bodies, it should diffuse itself into all the members thereof, unto the whole Christian Church, yet I know not how it hath taken cold, for men contract their love now into a very small compass and narrow room, that is, to no more than to such who jump with them in the same Opinion about Religion, leaving others who differ from them, to nothing but death and damnation. For not only in several Countries, but in the same Kingdom, in the same City, nay in the same Family, there are several Religions, or at the least several Opinions about Religion reigning: So that what Saint Austin complained of in his time, is truly verified in these, Epist. 147. Thou seest (saith he) with how great and miserable distraction Christian houses and families are divided and troubled; husbands and wives can agree well enough to go to bed together, but they cannot agree to go to Christ's Altar together: There they swear peace one to another, but here they can have no peace. Parents and Children live well enough together in one house of their own, but one house of Gods will not hold them both. Their desire is that those should succeed them in their own inheritance, who yet they think have no inheritance with Christ. Masters and servants divide the Common Lord and Master of us all, who yet took upon him the form of a servant, that so he might free all. I say never more fully verified than in these days; For in how many families shall we observe this great division? the Husband goes to Church, and the Wife stays at home, or the Wife goes to Church, and the Husband stays at home, and so between Parents & Children, Masters and Servants. The Father will give his Son the portion of his land, who yet thinks he shall have no portion in the land of the living.  
The great division of the Christian world, was first between the East and West Churches, and this West hath been since subdivided into the Roman and the Reformed Religion: So that the division amongst Christians which is considerable, is but into three parts, the Eastern, the Romanist, and our Reformed. All Christian Churches, and so far forth the members of them brethren and sisters; and not only Christian Churches, but also Catholic and Orthodox in these points wherein they agree one with another, and with the Primitive Church. Why may it not be with these Churches, as it was with those seven Churches of Asia which S. John wrote unto, in which there were some things commendable, and other things amiss? they were encouraged in the former, and reproved for the latter. And although some of them were better than others, yet you shall sacre find one of them to which he doth not say, haben adversus te pauca, I have a few things against thee: And yet we shall find that Christ himself was in the midst of all these seven churches, for he was in the midst of the seven golden candlesticks, Revel. 1.13. and bad in his right hand seven stars, Rev. 1.16. For writing to the Church of Ephesus, he maketh this one of his attributes, Apoc. 21. These things (saith he) who who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden Candlesticks. So that our Saviour walked in the midst of all these Churches, even in that lukewarm Church of Laodicea, which he threatened to spew out of his mouth. And let Rome tell us never so much of her infallibility and unerring chair, yet questionless there is none of our Churches, no not the best of them, that our Saviour may not say to her, habeo adversus te pauca, I have a few things against thee. And as those several Churches, though some of them very faulty, yet were all several members of Christ, and helped to make up one body: why may it not be so in these Churches I speak of? For first they all agree in that one and only foundation of Religion, Jesus Christ, as the Apostle calleth him, No other foundation can any other man lay, than that which is laid, to wit Jesus Christ, and this no doubt is a sure and good foundation, and this maketh them to be Christian Churches; they are all baptised into Christ, and look to be saved by his sufferings: And think not this to be a small matter; for St. Paul desired to know nothing else, I esteemed not (saith he) to know any thing among you but Jesus Christ, and him crucified, and it worked upon his affection as much as upon his understanding; God forbidden that I should rejoice (saith he) save in the cross of our Lord Jesus Christ, Gal. 6.14. that is in Christ crucified. Besides this one foundation, they all embrace the two Testaments, the three Creeds, and the four first general Councils, and many other very material points. The discord amongst us Christians hath been long ago objected to us; and certainly there hath nothing so much drawn some out of the Church, and kept others from coming into the Church, as these quarrels amongst ourselves; Unto whom I briefly answer; If they like not our differences, let them join with us in those things wherein we agree, and that is to be Christians, to believe in Christ and him crucified, and those other principal points whereof I spoke, and to strive to imitate Christ to their power, and then our discords will less trouble them. It is true, we have not all built alike upon this foundation, but some no question have built wood and straw, as well as silver and gold; yet all of us no doubt do strive to imitate Christ as near as we can, both in our doctrine, and in our practice: and certainly in these superstructures of Religion, good intentions must go far, or else it will go hard with many of us; not that they altogether excuse the fault, but doubtless they take off much from the punishment. There is a difference between the East and West Churches, in what kind of bread the Eucharist is to be received; the East receiving in unleavened bread, the West in leavened bread. And herein though they differ among themselves, yet they both strive to imitate Christ, because the one Church thought our Saviour used then the bread that was leavened, the other, that which was unleavened. Either Church is the less  because they think both, that they follow our Saviour's example.  
S. Austin in like manner doth prettily reconcile a difference between some concerning the time how often we should receive the holy Sacrament of the Lords Supper; for some it seems in his time thought we were bound to receive the Eucharist every day, others but now and then Some (saith he Epist. 118.) communicate daily, others but upon certain days; some will omít no day, others will only receive on the Sabbath, and the Lords day. There is a freedom to be used in both these. Some will say we must not daily receive the Sacrament, because we ought to select and set apart some days wherein we must live more carefully and religiously, and so come to the Sacrament more worthily, and with greater devotion: On the other side, another tells us, yea, but if the plague sore of sin, and violence of the disease beso great and dangerous, such sovereign medicines as these are not to be deferred. Of both these, saith he, jet every man take his choice, and do that which he thinks in his conscience he may best and most piously perform; for neither of these dishonour the body and blood of our Saviour, but rather both of them do strive to honour this saving Sacrament. For Zacheus rejoiced greatly to entertain our Saviour in his house. The Centurion said, Lord, I am not worthy thou shouldest come under my roof; both of these did worship and honour our Saviour, though after a divers, and as it were a contrary manner, both of them being miserable by reason of sin, both of them obtaining mercy for their sins. Thus one man to honoun Christ dares not receive every day, another also to honour Christ dares not omit any day. And although these be but petty differences, yet why may I not apply it to controversies of greater moment, especially seeing that ancient Father S. Salvian, lib. 5. de Providentia; hath found a good intention in the Arians, the most pernicious and most dangerous heretics accounted that ever have been in the Church: They whom we account heretics (saith he) account not themselves heretics, for they so much esteem themselves good Catholics, that they defame us with the note and appellation of heresy. That therefore which they be to us, the very same are we to them. We are certain that they injure the divine generation, in that they say, the Son is less and inferior to the Father: They think us likewise injurious to the Father, because we make the Son equal unto him. The true honour of God is amongst us, but they think that to be the honour of the Deity, to believe as they believe. They are undutiful, but they think it the greatest duty of their Religion. They are impious, but they think this to be true piety. They err therefore, but they err with a very good mind and intention, not with a hatred, but with a good affection towards God; verily believing that they honour and love God. Although they have not the right Faith, yet they notwithstanding think this to be perfect love towards God. In what manner they shall be punished in the day of Judgement for this very error of false opinion, no man can tell but the Judge himself.  
A good lesson for the hotspurs of these times, with whom it is a very easy matter to pronounce damnation upon the very lest disagreement in Religion, whereas this good Father would not determine any thing concerning these great heretics the Arrians, but leaves them to the mercy of the Judge, not being able to discern what they did deserve. You see that this holy Father finds out a good intention even in these heretics. And if there was a good intention amongst those that were so grossly erroneous, why may there not be good intentions found out amongst us also, who are not at such great odds, and acknowledged on all sides to have no such dangerous opinions amongst us.  
I speak not this any whit to countenance that opinion of the Arrians, which is creeping into the Church again, but leave them to stand or fall to their own master, and shall in the mean time be persuaded that they go not against their consciences, and so fare forth it will go better with them: yet with this holy Father, not free them from punishment, but must refer the manner and measure thereof to the time of Judgement.  
Those of the Church of Rome are so impatient of this doctrine, that they care not for being saved, unless they may be saved alone; And their writers generally agree upon nothing so much, as that out of their Communion there is no Salvation. One of their late writers, (Barckly Paren. li. 1. cap. 1.) can profess thus, We (saith he) proclaim with the whole Church, and we command with Moses that Heaven and Earth would hear us, that there is no communion between God and Belial, & that these Protestants do so far differ from us in matters of faith, that they altogether in vain expect those mansions of happiness which are prepared for us. And afterwards he saith, He that dares believe a stubborn and obstinate Protestant can be saved, doth by so believing fall from the Catholic Faith. And that this is no private or obscure sentence of the Church, but that all Catholics are of the same mind, that none of them are ignorant if it, nor any can dissemble it, unless he be an unexpert Divine, or for fear on ambition presfers some men's favour before the truth.  
Another of their company Camp. rat. 10. avers the same, with a very great and solemn protestation, I call to witness (saith he) God's throne, and that tribunal at which I shall stand to give an account of these my reasons, and of whatsoever I have spoken or done, that either there is no heaven at all, or that it peculiarly and properly belongs unto us.  
I' Campian, must ye be saved, and none but ye? what is not Heaven able to hold us as well as you? Or will our salvation be any disparagement to yours? It seems it will. But to come a little closer to you: Is it nothing with you at one breath, to throw so many souls headlong to Hell, for whom Christ died; and which is more who are already incorporate into Christ by Baptism? It cost more to redeem their souls; but you will let that alone for ever. Our comfort is that though you pass such sentence upon us here, yet you are not to be our Judges hereafter, but must yourselves come to give an account as well as we, and peradventure of these speeches. Account us not men of so desperate and deplored an estate that we would wittingly and willingly run into hell: why should not our salvation be as dear unto us, as yours is unto you? or why should you not think us to have as great a care of our salvation, as you have of yours? For could we be persuaded that we were inherisie, and that there is no salvation out of your Church, how quickly would we fly unto you? How gladly would we be entertained by you? what means and moans would we make to be members of your society? Who can endure such peremptory pronunciations of Judgement of God's eternal wrath and condemnation upon us, before fore we come to our hearing? And seeing, God's mercy is over all his works, who can endure that you should interdict God's mercy, and judge what the sentence of the Judge shall be, before the day of judgement. So that if God had a mind to spare such sinners (as you say we poor Protestants are) yet by your verdict and prescription he could not be suffered to do it as S. Jerom long ago complained of Critobulus the Pelagian. lib. 1. advers. Pelag. Were we such tares in the field of the Church, as you would make the world believe, yet if you would imitate Christ, Mat. 13. you should let us grow till the harvest, lest you pluck up the good corn with us.  
Neither are you thus fierce alone, there are some of our own side, to requite you in your own kind, are as confiden-that you cannot be saved, as you are that we cannot; so that the Question now is, In which of our two Churches salvation is to be had? For taking it for granted that we have excluded all others, and got Heaven between us, we cannot be content to share it, but we must confine and engross it to one of our Churches, as though it could not be had in both, nay as though it could not be had out of both; for I am verily persuaded, and dare undertake to make it good, that those poor Eastern Christians, who differ from us both, will yet come to Heaven assoon as either of us; which were it well considered, might be a good means to pacify this Question, and to abate the heat of many more between us.  
But this monopolising of Christ, although it be generally entertained by the Roman Party, yet are not all our reformed Divines so straight laced, but many of them, and those of no small note can be content that others should be saved with them, and therefore they are called by you, by way of derision, good fellow Christians. As though they had so much of the good fellow in them, that they have too little of the good Christian. And indeed you have most reason to be angry with these good fellow Christians, for they are like to do you all the mischief, for having found that there may be salvati on in our Church as well, yea, with more ease than in yours, we shall never be thinking of going any further. As for those who are so eager, that will confine salvation to one certain Church, you have some hope of them, that in time they may come over to you: And what you object to us as a crime, we esteem as our great glory, and account it one of God's special blessings, that we live in the bosom of a Church, that is so charitable, and we are willing to have so much of the good fellow in us, because we would not have too little of the good Christian: for though our Creed be comprised in a narrow room, yet our charity extends fare, not only to you, but the Eastern Church.  
We have a little Sister, and she hath no breasts, what shall we do for our Sister, in the day when she shall be spoken of? We have a little Sister. Cant. 8.8. Though the Church of Rome call the Church of Greece Heretical and Schismatical, yet we of the Church of England, esteem her to be a Daughter of the Catholic Church, and our Sister, though now she be little, yet she was a great one, not inferior any ways to the Church of Rome, she brought forth many Children, and gave Milk plentifully; but now alas she is little, by reason of her long persecution, and her breasts dried up, for now she is in a manner barren, and able to bring forth but few Children. And although She be in this poor and desolate estate, yet the Church of Rome will do nothing for her, for when at the Council of Florence she desired aid of them against the Turks, they gave her no succour at all, but left her in misery here, and adjudged her as they do us to death and damnation hereafter. What shall we do for our Sister? so long as we acknowledge her for our Sister, we should be willing to do something for her in the day when she shall be spoken of; for as yet no body speaks for her, no body laments her, but lets her alone, as if she deserved no pity, no succour, no commiseration, the Romanists have persuaded so many that she is schismatical and heretical in her tenants. But all those who esteem of her as a sister, I hope will do something for her in the day when she shall be spoken for, when her cause shall be pleaded, and she cleared from holding such dangerous and damnable Doctrines, then certainly she will have many to pity her, many to help her.  
But the confining of salvation to your own Party, hath not only sharpened the pens of many Writers to much bitterness and condemning one another, but also hath unsheathed the swords of many Princes and Potentates to the great and lamentable effusion of much Christian blood. S. Paul thought it a strange thing in his time for a Brother to go to Law with a Brother: I speak to your shame (saith he.) Is it so that there is not a wise man amongst you, no not one that is able to judge between his Brethren, but Brother goeth to Law with Brother, and that under the Infidels? 1 Cor. 6.5.6. What if S. Paul had lived in these days; wherein not only a Brother goeth to Law with a Brother, but a Brother goeth to War with a Brother, yea, and which is more, maketh that to be a motive unto his War, to wit, Religion, which should be a forcible means of peace and reconcilement. Tantum religio potuit suadere malorum? Is it possible that Religion should ever be the true Mother of so much mischief? No, no, our true Mother the Holy Catholic Church doth not further such designs, but lament them, and doth more justly complain then Rebecca did when twins strove in her womb, seeing it is so, why am I thus. For she could be content would her children but strive, and struggle one with another, but when they come to blows and blood, yea much effusion of blood, as we see at this day, how can she be but like Rabel weeping for her children and not be comforted because they are not? Mat. 1. When was that ever more truly fulfilled then now, they that kill you shall think they do God good service! joh. 16.2. Do you not think you have done God good service in those many massacres in France, in every of which how many thousands of poor Christians have you swept away with such a sudden destruction, that had they been willing, you gave them not so much time as to repent them of their Protestancy? Do you not think that you had done God good service, if that horrible design of the Gun-powder-Treason had taken effect, a prodigy not to be spoken of without horror and amazement, void of all humanity as well as Christianity.  
But do what you can, call us Heretics, Schismatics, and what other disgraceful name you can invent, imprison us, banish us, strangleous, stifle us, burn us, hang us, we are yet your Brethren. Certainly our Saviour never intended to begin or propagate his Church by this means, he could as easily have sent forth mighty men of war to compel others to believe in him, as poor Fishermen who catch none but such as come to net, or are fairly alured to lay hold on the bait. If this open hostility were used against the Turks, the common enemy of the Christian name, there were some pretence for it; and therefore we read that Moses, Exod. 2. when he saw the Israelite and the Egyptian fight, he did not say, why strive you, but drew his sword, and slew the Egyptian, but when he saw the two Israelites fight, he said, ye are brethren why strive ye. What a glorious sight would it be to see the red Cross once again advanced as it was in the days of Constantine? and if we did not see it written in Heaven, I hope we should find it true upon earth, in hoc signo vinces. Unto this holy war I suppose all they would come, who have promised to fight under Christ's banner. And set aside for a while this private interest of Protestant, and Papist, and Grecian, and Lutheran, and Calvinist, and Arminian, and Socinian, and if there be any other division amongst us, and take upon us that general livery of Christianity, and so join together to rescue our Brethren from that wild Boar of the Forest which hath laid waist this goodly vine; and afterwards we might see how we could decide the Controversies amongst Christians: For whosoever is in the right, I hope we are all well enough persuaded that he is in the wrong. Can Herod and Pilate, otherwise deadly enemies be made friends, and agree together to condemn Christ, and shall not those, who are already Brethren and therefore should be friends, combine together to save Christ: I say to save Christ, for so long as we save and preserve his members, we save and preserve him; but so long as we suffer his members to be thus persecuted and oppressed, he cannot choose but suffer with them: But we in steed of bandying against the common enemy, muster up our forces one against another, and find that to be true by lamentable experience, there is no greater hatred then of Brethren that are fallen out.  
Seeing then that all Christians are Brethren, I say Brethren, as having one Father of us all, Brethren as having one Faith, one Lord, one Baptism, whereby we are born into the Catholic Church, and one food by the Sacrament of the Eucharist, which makes us grow to be perfect men in Christ; seeing we are all these ways Brethren, I may well say as Moses did, ye are Brethren why strive ye? of if ye must needs be striving about matters of Religion, strive and strive earnestly for the Faith which was once delivered to the Saints. Jud. 3.  
And because I say we are Brethren, I would not have you think we like not the cause we have in hand, or that we are ready to yield unto you, and presently join hands with you, as some of you Imagine, and many of our side causelessly suspect, but this is all, we would have the breach no greater than it is, and would not have the world believe, because we differ in some things, that we agree in nothing. And although we call you Brethren, we will not wink at your faults, or join with you in them, but this doth put us in mind to admonish you more gently of them as brethren, though you rage never so fiercely against us, for by this means we shall express our charity towards you, and so heap coals of fire upon your head. God, he knows we are far enough from yielding to you as Romanists, yet should we not be charitable to you as Christians, we were much to blame. But see how you mistake, or rather indeed pervert and abuse this our charity: For (say you) by your own acknowledgement, there may be salvation in our Church, but we all deny there can be Salvation in yours, therefore all if they had care of themselves would have recourse to us, for it is the safer way to be a member of that Church, where both sides yield there may be salvation, then in that where on side denies it. This were something if Salvation or Damnation depended upon opinion, but I suppose that charitable opinion, of ours, in hoping you may be saved, makes you never a whit the nearer heaven, but our selves; & that rough censure of yours in setting us all out for damnation, makes us no whit the nearer hell, but yourselves. And I had rather be a member of that Church, which holds there may be Salvation in both, then of that which holds there can be salvation but in one. For holding with the first, I am safe wheresoever I am, but holding with the latter, I must be in danger wheresoever I am. I say, wheresoever I am; for I am not only in danger of my salvation, if I be in that Church wherein I think there is no Salvation, but also if I be in that Church out of which I think there can be no Salvation; because I confine Salvation to one of these, which though I think it be in this alone, yet it may be in the other alone; this may suffice to satisfy that great Argument of our Adversaries, wherein they so much glory, and if it be possible to moderate their severity against us.  
Many other motives unto Charity might be showed, but these briefly shall suffice. The one is, that we are Chrians, and therefore brethren, and so ought to love as brethren; Another is, in that I hope our intentions are good, and that none maintains a false opinion perversely against his conscience.  
Now let me say unto all Christians, as S. Paul doth to the Corinthians, 2 Cor. 6.11, 12, 13. O ye Christians, our mouth is open unto you, and not only so, but our heart is enlarged, not only to the Roman, but even to the East Church, and to as many as call upon the name of our Lord Jesus. Ye are not straitened in us, but ye are straitened in your own bowels, now for a recompense in the same, I speak unto you as unto Brethren, be ye also enlarged!  
Let me bespeak all learned Prelates and Pastors on all sides, as S. Austin Epist. 147. doth Proculianus, a Bishop, and a favourer of the Donatists, I pray and beseech thee (saith he) if there be any good disposition in thee, which many do extol, and command, if it be not a counterfeit courtesy by reason of worldly honour, that the tender bowels of pity and compassion begin to yearn in thee, and that you would have these controversies discussed between us at the length, not by wrangling and railing one at another, but by fervent prayers and earnest supplications unto Almighty God, and by comparing all things peaceably, and examining them in the spirit of meekness, lest the poor ignorant people which now yield to, and willingly obey our jurisdiction and command over them, press us with this their submission and dutiful obedience to us in the day of the Lord Jesus, and say, they did as their leaders directed them, but rather by our unfeigned love and charity, being together with us drawn from those by-paths of error and dissension, they should be directeed into the right way of truth and peace. I will concude all with this prayer, that it would please God to inspire continually the Universal Church, with the spirit of truth, unity and concord, and grant that all they who do confess his holy name, may agree in the truth of his holy word, and live in unity and godly love! And although we cannot at the first attain to that perfection to be of one mind, yet let us begin to be charitable, and bear with one another; for who knows but that by entertaining this bond of peace, we may in good time come to the unity of the spirit; which he hearty wisheth, and daily prayeth for, who is  
Thine in Christ, W.P.