NOtwithstanding the fre­quent commands of our Lord to Love and Unity, and the earnest Calls and Persua­sions of all his Apostles; yet how apt we are to forget and over­look them all, our unpeaceable Strifes and censorious uncharitable Contentions, are too sad a Witness. Though our God be the God of Love, and our Saviour the Prince of Peace, and Love be the last Legacy and earnest Request of our dying Redeemer; yet he that be­holds the bitter malice and envy, [Page 2] wrath and unchristian Jars of the Professors of the same Faith, and Followers of the same Blessed Je­sus, must needs think it his great Duty to attempt the reviving that Love which is very much decay­ed, and that Charity which hath almost forsaken the Earth: When we see the Blood, and feel the Smart, and hear the Noises of Professed Christians, armed with Malice and Spite against each o­ther, 'tis the duty of every Mes­senger of Peace to sound a Re­treat from this unnatural War, and persuade the furious Combatants to cease those Strifes, and forbear those hot Contentions which do so much dishonour God, disparage Religion, grieve our Friends, and make such ridiculous sport for our Enemies. That therefore I may en­deavour to allay these unnatural heats and disorders, I have chosen the Words read; and if St. Paul [Page 3] had any reason in those early A­ges of Christianity, (when Love most flourished, and Christians were most peacefully united to­gether,) to call upon them to be at Peace among themselves; sure­ly we have now far greater occa­sion to do so, since Christianity is broken into so many odious fra­ctions and by-names, and every little difference is apt to provoke our Anger, and cause our Passions to boyl up to too excessive heights. God hath indeed highly favoured us by his Providence, by now calming our Spirits, removing our Jealousies and Mis-understandings one of another, and reconciling those Differences which have un­happily divided us many Years: So that now we can strengthen one anohers Hands in the work of our Lord, and glory in the title of United Brethren: We are now come together solemnly to testify [Page 4] our Thankfulness to God for this happy Union, which many of us have long sighed, and prayed, and waited, and laboured for in vain. Suffer me therefore to shew you the nature and excellencies of Peace, and direct my self and you to those Gospel methods whereby our Happiness may be continued and promoted; Be at Peace among your selves.

For the connexion of these Words, we need look back no further than ver. 12. where the Apostle having persuaded the Thessalonians to a due respect to their Ministers and Spiritual Guides for their Works sake, exhorts them here as a means to this, to be at Peace among themselves; as if he should have said, unpeaceable dis­orders will grieve your Ministers hearts, detract from that just e­steem, which is due to their Office, and render their labours often use­less [Page 5] and unsuccessful; therefore be at Peace among your selves.

The Words are plain and easie in themselves, and need rather an hearty Meditation, and diligent improvement, than any laborious Explication.

The Observation I shall raise from the Words is this,

That it is the duty and should be the practice of Christian Churches to be at Peace among themselves.

In handling whereof, I shall use this Method.

• 1. Explain the nature of Peace.
• 2. Shew the Advantages of Peace in Christian Churches.
• 3. Add some Directions for the better maintaining and promoting it.

1. The nature of Peace.

1. Peace implies a command o­ver [Page 6] irregular Passions; ungover­nable Lusts are the great Makebates and Divi­ders; Iames 4. 1. he that hath not attained a Government over his Passions, is unprepared for Peace. Selfishness and Pride, Covetousness and Ambition, Envy and Malice and Revenge are the bitter Fruits that grow upon the stock of our Ill Natures, and are the sad occa­sion of all the disturbances in Church and State, and have ren­dered Christendom a Field of Blood. 'Till these Lusts are there­fore subdued, and we have gain­ed a victory within, outward Peace is impossible; he that can­not rule his own Spirit, will ne­ver long live at Peace with others. An Angry Man will stir up Strife, Prov. 29. 22. Be ye therefore an­gry and Sin not, Eph. 4. 26. Let not your Anger boyl up to any sinful Excesses.

[Page 7] 2. Peace implies hearty Love; 'tis very hard and difficult long to maintain Peace with those we do not heartily love, and utterly im­possible to keep it up with those we hate; Peace without Love is is no better than politick Dissem­bling, and Peace with Hatred an insidious cover of Enmity. Love is the only sure and lasting Bond of Peace, and Hatred the Foun­tain of Discord and Violence: If we would therefore forbear and forgive one another, and let the Peace of God rule in our Hearts, we must above all things put on Chari­ty as a Rich Robe, Col. 3. 12, 13, 14. our best Ornament, Iohn 13. 36. and the proper Livery of Chri­stians. This is indeed the distin­guishing badg of Christ's true Disciples, whereas the Disciples of the Pharisees were known by the broadness of their Phylacteries, [Page 8] and enlarging the Borders of their Garments; and of Iohn Baptist's, by their Leanness, contracted by Austerities, much Fasting and Ab­stinence: Christ would have [...] known by their undissembled Love, unfeigned Kindness, and obliging Condescensions for each others good.

3. Peace implies a diligent per­formance of all Offices of Justice and Humanity; we must not love in word and Tongue only, but in deed and in truth, 1 John 3. 18. Justice is the Guardian, and Humanity the Nurse of Peace; the only So­vereign Remedy to prevent Dis­orders, and put an end to Strife. Punctual observance of Contracts, truth in our Words, and sincerity in our Promises; injuring none in their Estates by fraudulent In­croachments, or in their good Names by slanderous Reports, is a great conserver of Peace, and [Page 9] keeps off those Contentions which otherwise will unavoidably arise. A tender Compassion to those in Want, and hearty readiness to ad­vice and assist, relieve and comfort one ano­ther according to our particular Exigencies and Wants, Gal. 6. 10. is also very necessary in order to the advancing Peace among Brethren. Heb. 13. 15.

4. Peace implies courtesie and respectfulness; this is not only an argument of a generous Education and good Reading, but also a great ornament of Religion, and required of every Christian: 1 Pet. 3. 8. Christ in­deed came into the World to sweeten our Passions, calm our Natures, abate the sourness, and polish the roughness of our Hu­mours. A sour Look, sullen Spi­rit, and scornful Carriage, is very unbecoming a Christian, is the [Page 10] indication of a Mind averse from Peace, and provokes disdain in others: But on the contrary, re­spectful Gestures, courteous Lan­guage, civil Salutations, and an af­fable Behaviour, are accompanied with such winning Charms as few can resist: And when a Mans ways thus please the Lord, they will please men too, and our very Enemies will be at Peace with us, Prov. 16. 7.

5. Peace implies candid and fa­vourable Opinions; rash Censures, uncharitable Surmises, severe Re­prehensions, and unkind Miscon­struction of our Neighbours Acti­ons, tend mightily to provoke Wrath, and stir up Strife: where­as equity in our Censures, mildness in our Reproofs, putting the best Construction upon, and making the most favourable interpreta­tion of our Neighbours Carriage and Behaviour, is the surest way to conciliate Peace and promote it. [Page 11] Christianity indeed teacheth us to be very severe in observing our own Sins, but very favourable in reflecting on the Miscarriages of our Neighbours. Let others usurp God's Prerogative that they may do the Devils Work, turn Search­ers of Hearts, that they may be­come Accusers of the Brethren. The true Christian hath so much to do at Home, that he hath ve­ry little leisure to look abroad; is so imployed in covering his own Deformities, that he hath not time to gaze on the nakedness of o­thers; hides his Neighbours Faults with the Mantle of Love, and makes all possible allowances that the nature of the action will bear; will not conclude a Sin from an inevident sign, as Eli from Han­nah's Fervency concluded her Drunkenness. If our Neighbour be overtaken with a Fault, the Peaceable Christian will not from [Page 12] one particular act conclude an Ha­bit, nor call that a Mortal Plague, which may be only one of the Spots of God's Children: Mat. 7. 1. Nor will he pre-judge a Scandalous Sinners future State, Rom. 14. 4. but pity and pray for him, Iames 3. 1. and seek to win him to Repentance.

6. Peace implies restraint of Pragmaticalness; if we would be quiet and at Peace, we must mind our own Business, 1 Thes. 4. 11. Those that impertinently meddle with things beyond their Sphere of Activity, are disorderly Walkers, 2 Thes. 3. 11. out of their pro­per rank and station, are like him that taketh a Dog by the Ears, Prov. 26. 17. may only irritate the an­ger of others, and cause them to turn upon them and bite them. He is therefore no Peaceable Mind­ed Man, that plays the Bishop in an­other Diocess, 1 Pet. 4. 15.

[Page 13] 2 General.

The advantages of Peace in Christian Churches.

1. This renders the Church most like to God; he is the God of Peace, the Father of Mercies, and not only full of Love, but love it self, 1 Iohn 4. 16. He is all that is good in the most eminent degree, but he is love in a more especial and peculiar manner; though all his Attributes be infinite, yet his Love and Goodness is peculiarly Sovereign. The best description we can frame of him in our Minds, or whereby we can represent him to others, is, that he is Omnipo­tent, Alwise, Immutable Goodness; under the old Testament, a dis­pensation of Terror, when the Ri­ches of Divine Love were not dis­played, yet even then he accounts his Goodness as his greatest Glory, and the most charming Beauty of his Nature. Exod. 34. 6, 7. [Page 14] And now what better way is there for his Church to be like him, Eph. 5. 1. 2. than to be at Peace and abound in all mutual Offices of Kindness and Love?

2. Peace is the Churches great­est Beauty and Orna­ment; Prov. 20. 3. 'twas this com­mended Christianity of old; Psal. 133. 1. hence Christian were called not Christiani, but Chrestiani, from a Greek Word signifying their benignity and sweetness of Disposition: and Se [...] how the Christians love one another was a common Proverb in th [...] Mouths of Heathens themselves What can be more glorious than to behold the most harmoniou [...] Union and Communion of Saint [...] in the pleasant ways of true Wis­dom and Goodness! Rage and Fury may be the excellencies o [...] Beasts, but Peace and Love is th [...] [Page 15] ornament of Men. How calm is the Mind, how serene the Coun­tenance, how chearful the Dis­course, how sweet the Sleep, and how full of Content is the whole Life of the Peaceable Minded Man! How lovely a melody in the Ears of God and Men, doth an As­sembly of such Christians make when united together in acts of Religious Worship! How much more plea­sant are the smooth and even ways of Peace, than the rugged Paths of Discord and Contention! Is it not much more delightful to be­hold the Heavens smiling upon us with a serene and chearful Coun­tenance, than frowning with Clouds, or big with Storms and Thunder? Is it not much more sweet to sail in a quiet and calm Sea, than to be tost about with a Tempest, and be continually in fear of every rolling unruly Wave; to hear Harmonious Sounds, than [Page 16] grating Janglings; and to dwell in a well, Governed City, than in a wild and savage Wilderness? Peace is the way to the truest Pleasure, and indeed is itself the greatest Felicity: Hence the An­gels in their holy Anthem, when they wished the greatest Happi­ness to Men, knew not how bet­ter to express their Sense, than by saying, On Earth Peace, Good Will to Men, Luke 2. 14.

3. Peace is the Churches strength; Peace is the sinew of Society, as Mony is of War; the Cement that holds the parts together, and distinguishes the Congresses of Men from Herds of Beasts, or which is as bad, the tumultuous Confusions of the Rabble. Chri­stian Churches might be immortal, did they not kill themselves by Divisions; the deepest Wounds have been given to Christianity in the Houses of its pretended [Page 17] Friends, by Heresies and Schisms, rending and tearing the unity of the Body. He must be a great Stranger in the History of the Church, who knows not that it flourished while it walk'd in love, and injoyed Peace among its Chil­dren; but the adding to the Foun­dation the Wood and Hay, and Stubble of their own Inventions, and dividing thereupon, gave oc­casion to the rise of Turk and Pope, and all the dismal consequences thereof. Divisions stop'd the pro­gress and cramp'd the growth of Christiani­ty, Mat. 12. 26. and hath so of Re­formed Christianity to this day: Gal. 5. 15. The most successful policy of our Enemies whereby they have done us the greatest mischief of all, hath been by foment­ing, incouraging and cursedly im­proving our intestine Feuds: We have foolishly put Weapons into [Page 18] their Hands, or rather been de­stroying our selves, while they have look'd on with Scorn and Laugh­ter. Were we but peacefully uni­ted among our selves, we should quickly dishearten our Enemies, and laugh at all the attempts of Rome and France and Hell for our ruin and Destruction. Peace would be a mighty Bulwark to defend us, and would better prevent the In­vasions of our Foes, than all our Wooden Walls on the Sea, or For­tresses and Castles by Land.

4. Peace tends to the comfort of the Church; there can be no comfortable communion of Saints, no bearing each others burdens, no communicating the experiences of the workings of Gods Spirit in one anothers Souls, of the answer of our several Prayers, and vari­ous methods of God's dealings with us in his different ways of Disci­pline and Comfort, so long as we [Page 19] are at variance among our selves. When Souls groan under the bur­den of Sin and Guilt, never was Drink so welcom to the Thirsty Traveller, as the converse of truly Spiritual Christians to restore such in the Spirit of Meekness, and speak Peace unto them from the Scripture and their own Expe­rience. But where Divisions are, this cannot be had, or if it be in some measure, is often confined to an inconsiderable Party, and each particular division wants the assis­tance of the rest; so that the breach of their Catholick Love and Communion necessarily makes a breach in their com­fort, Phil. 2. 1, 2. and hinders the mutual sympathizing as­sisting and comforting one ano­ther.

5. Peace tends to the increase of the Church; when our Lord repeated his Petitions for Unity, [Page 20] he twice alledgeth one and the same reason, that the World might know that God had sent him; John 17. 21, 23: As if the union and love of his Followers were the strongest proof of the Divinity of their Master, and the powerfullest perswasive to Jews and Heathens to acknowledge and receive him for their Lord and Saviour; as if his excellent Doctrin▪ admirable Precepts and extraordinary Mira­cles would not do without it; and indeed though Instruction be ne­cessary, and People perish for want of Knowledge; yet Instruction without Example will do little good, and no Example is more o­pen to observation than that of Peace and Love, and the want thereof in the Preachers of Truth makes the best Doctrin in their Mouths suspected, hardens the Wicked in their sin, and tempts many to Atheism: If you speak [Page 21] with disagreeing Tongues, Unbe­lievers will say you are Mad, and sit down in the Seat of the Scorner, to allude to 1 Cor. 14. 23.

6. Peace is a great means of E­difying by the means of Grace: The Apostle in Eph. 4. 16. speaks of the close and intimate Union of the Body of Christ, as a necessa­ry means to receiving increase from Christ, and edifying it self in love; and Col. 2. 2. being knit together in love, is laid down as a means to the full assurance of understand­ing, to the full practical perswasion of the Truth, and excellency of the Gospel; and the want of this render'd the solemn Assemblies of the Corinthians fruitless and bar­ren, 1 Cor. 11. 17. St. Paul charg­eth them with a sad miscarriage in their Spiritual Traffick, growing worse in the use of what should have made them better, the Holy Supper of the Lord; and the [Page 22] reason is given Ver. 18. I hear there be Divisions among you. Divisions abate the fervency of our Prayers, blunt the edge of our Devotions, seize on the vitals of Christianity, evaporate the life and power of Religion in impertinent squabble; and unless Almighty Grace pre­vent, will quickly spread like a Gangrene, so as to eat out the heart thereof.

7. Peace in Christian Churches is an Emblem of Heaven; the more that part of the Church which is Militant here below doth abound in Love and Peace, the more it resembles that part which is trium­phant above: This is indeed the great difference between Angels and Devils, Heaven and Hell; the Devils have great degrees of Power and Knowledge, perhaps not much below what Angels have; but Angels and Glorified Saints abound in Love, Sweetness [Page 23] Benignity, and live in the joyful uninterrupted exercise of mutual Endearments; whereas a Spirit of Malice and Envy, Hatred and Re­venge, is the very complexion of Satan, and temper of Hell. But O how happy will it be to dwell in that Society, where there's no Mistake or Envy, Ignorance or Prejudice, or carnal Interest to oc­casion the least Jar or Discord, but all pure Peace, Seraphick Love and perfect Harmony, as with God, so also between themselves; where the strange Fire of misguided Zeal is extinguished by the more power­ful Flames of Heavenly Love, and the unhappy names of dividing Sects are no more known; where dark and deep Mysteries, little doubtful Truths, and ambiguous Words and Phrases no longer oc­casion any Brawls or Contentions; where Luther and Calvin and all the Saints of God perfectly accord [Page 24] together, speak the same Lan­guage, join in the same Praises, and pleasingly entertain and embrace one another, with all the endear­ments of intimate Friends and Companions. And as we long for this Blessed State, so 'tis our great Duty, and will be our Happiness to let down as much of Heaven on Earth as we can, to anticipate our future joys by an enlarged love to­wards all Saints, and being at Peace among our selves.

III. General.

Directions for the maintaining and promoting of Peace.

1. Remove the Causes of un­peaceableness; the Effects will not be taken away, except the Causes cease. This Disease will prove Mortal, and still Torment us, ex­cept the Fuel that feeds it be taken away; except that Generation of Vipers be slain, which hath for so many Ages torn out the Bowels of [Page 25] our Common Mother, the Church, we must never expect our wide breaches will be healed. I shall therefore take a short view of those Distempers, that have so misera­bly infected us, that the discovery may help to their Cure, and re­store the primitive healthful Tem­per of Christianity; and while I mention the Achans that have sickned our Camp, and infected our Israel, I beseech you, that you would cast them out of your Hearts, and have no fellowship with these unfruitful Works of Darkness. Be ashamed of com­plaining for want of Peace, if you wilfully cherish that poysonous Brood, that will otherwise prove your ruin.

1. Unmortifyed Sin. Ungodli­ness is the great Divider▪ and till we are partakers of the same sancti­fying Spirit, 'tis impossible we [Page 26] should love as Brethren. Jam. 4. [...]. 'Tis as possible for the Wolf to lie down with the Lamb, as for Wicked Men to love the truly Godly. While we will not work in the same Vineyard, nor walk in the same way, nor chuse the same Imployment, nor de­light in the same Spiritual Duties, how can it be possible to agree to­gether? 'Tis a vain thing to pre­tend agreement in Articles of Faith, while we will not lovingly agree in practical Holiness. Eph. 4. 3. 'Tis highly unreasonable for wicked Wretches to rail against Christians (like Ahab against Eli­jah) as Troublers of Israel, when they themselves are the Grand In­cendiaries: These Men, like Nero of old, cast Firebrands into the San­ctuary, and then lay their guilt at true Christians Doors: They hold the most damnable Errors, and pra­ctical Heresies, and thus render [Page 27] Union impossible: They pretend pity to the Wounded Church, and yet throw away the Salve and Plaister that should cure it: They complain that the Garment of Christ is rent, and yet throw a­way the Needle that should sow it up: They pretend to be grieved to see the spiritual Building shak­ing, yet throw away the Lime and Mortar, the Pins and the Nails that should cement and join the Parts together. Thus do they who cry up Love and Unity, and yet hate Holiness wherein Christian Union consists: To hear an Un­godly Man, who is really of no Religion at all, but against the life and practice of all, cry out of the many ways of Religion a­mong Christians, is as if a Black­moor should blame another for a Spot in his Face, or a Murderer rebuke a Man for an angry Word, Follow Peace therefore with all Men, [Page 28] and Holiness, without which no Man shall see the Lord, Heb. 12. 14.

2. Pride: This we find already arraigned by the wisest of Men as the great Makebate and Troubler of the World; Prov. 13. 10. Only by Pride cometh Contention. As this is true of Civil Strifes, so more especially of Religious or rather Irreligious Jars and Contentions; Men are so Wise in their own Con­ceits, that they are angry with e­very one that is not of the same level, and impatient of Contra­diction; while many are very hot in Exclamations against the Poli­tical Antichrist, they observe not this Antichristian Temper in them­selves; they are justly offended at others for usurping God's Prero­gative, sitting in his Throne, and claiming a Title of Infallibility; but do not these Fools envy the Pope, and like Adam desire to be God's that their Name may be [Page 29] honour'd, and their Will be done through the Earth? Let us there­fore entertain an humble suspicion of our own Understandings, re­membring that an over confident persuasion of our own Knowledge is a certain sign of Ignorance, and he that thinks he knows most, is commonly most mistaken: 'Twas not for nothing that the wisest of Men doth so frequently give that caution, Be not Wise in thy own Conceit, Prov. 3. 3. 26. 12.

3. Censoriousness: The censo­rious Backbiter is the Devils Mi­nister to Preach down Love, a­bate Charity, and exhort to the hatred of the Brethren. Have not our unnatural heats been owing to this original? Are not we too apt to censure those that agree not with us in every punctilio, and rea­dily take up an evil Report a­gainst them? Is not this contrary to the lovely Grace of Charity, [Page 30] which thinketh no Evil, miscon­strues not the Actions and Inten­tions of others, rejoyceth not in Iniquity, but believeth all things, and hopeth all things, Cor. 13. 4, 5. is unapt to believe ill without apparent grounds, Psal. 15. 3. and hopes as long as there is any reason for hope? Rom. 14. 4.

4. Undue admiration of parti­cular Persons or Parties: This was the Corinthian Error that divided and miserably shattered that flou­rishing Church; one liked the powerful plainness of Paul, ano­ther the eloquence of Apollos, 1 Cor. 1. 12. 3. 4. and a third the perspicuity of Peter, and a fourth was above all outward Ordinances, pretending to the immediate Teachings of Christ. Upon this, they vilified all others, except those that they had set up for an Oracle: We may [Page 31] suppose them disputing one with another after this manner.

One, I am of Paul, did you ne'er hear Paul Preach? how clear­ly doth he unfold the deep Myste­ries of Salvation! how sweetly doth he display the unsearchable Riches of Christ! how convincingly doth he argue, and how excellent­ly doth he direct in the way to Salvation! As for Apollos, he guilds over his Discourses with specious Eloquence and gaudy Bravery; but Paul shews the truth in the plainest Dress, which best becomes her; and as for Cephas, he is in­deed fit to Catechize weak and ignorant Christians, but he tells me nothing but what I knew be­fore; they therefore shew them­selves Men of small Judgment, that are for Apollos or Cephas; I am for Paul. Another I am of Apollos: Let who will be for Paul and Ce­phas, could I sit alway under A­pollos [Page 32] his Ministry, how happy should I be? How movingly doth he Preach, with what a happy flu­ency doth he insinuate himself in­to his Hearers, and by his Pathe­tical Eloquence almost constrain attention! One while he cloaths his Speech in a Silken Dialect, dips each Word in a Tear, and steeps each Phrase in Hony, that he may win on his Auditors; another while, he breaths out Flames and Terrors, and causes the stoutest Heart to quake and tremble. As for Paul he is rude in Speech, homely in his Expressions, and hath no Majesty nor Presence in a Pulpit: I admire therefore their Ignorance that are for him; I am for Apollos. A Third, I am for Cephas: How doth he stoop to the lowest and meanest capacity! doth not Preach about such deep My­steries as Paul, nor with such flaunt­ing Eloquence as Apollos, but feeds [Page 33] us with the sincere Milk of the Word, and teaches so plainly that the most Ignorant may under­stand him: I wonder therefore he is no more followed, and that Paul and Apollos are preferred before him: I am for Cephas. Thus we may suppose the Corinthians might jangle among themselves, for which St. Paul so sharply reproves them; and may not we take his Re­proofs to our selves? are not we apt to heap up to our selves Teach­ers, and have Mens Persons in admiration, so to value some, as unreasonably to scorn and slight others, forgetting that they are all the Servants of Christ, deputed and sent by him, that in much Wis­dom and Mercy hath given them various Gifts for the Edification of the Church; that as one is eminent in some respects, so in others [...] Brethren may exceed them [...] must consider they all Preach [...] [Page 34] same Doctrin, and direct to the same way to Salvation; and it is more the fault of our own corrupt Hearts, than of the Minister, if we profit not by their Labours.

2. Be much in Contemplation of the Love of God in Christ: This will blow up a holy Flame of Love to him and all his Mem­bers; when we remember how dearly and tenderly Christ loves all his Saints, this will constrain us to lay aside all Wrath and Bitter­ness, and live in Peace; such a glo­rious precedent must needs be a cogent Argument, and can hardly be resisted. Love and Peace is the very Image of our Heavenly Father, the Copy Christ hath set us, and the Lesson he hath written for our Learning in Lines of his own Blood. 1 Iohn 4. 7, 8. An hearty Love to God will engage us to be at peace with the whole fraternity of Christians, Eph. 5. 1, 2. and [Page 35] love them without Dissimulation.

3. Make the great design of Religion yours, viz. the advance­ment of Holiness, and recovery of the Image of God in the Souls of Men: Remember Religion is not designed meerly to fill your Heads with airy notions, to tip your Tongues for Discourse, or enable you to talk plausibly for the truth; that it consists not in little Specu­lative Opinions, or Ceremonious Trifles; but the great design of it is to direct us in the government of our Passions, subduing our Lusts, and conquering the Impediments that hinder our Recovery and Salvation. In a word, Religion consists in a penitent return to God by Faith in Christ, and Obedience to his Gospel; let us take this to be our main business, then we shall have so much work to do at home, that we shall have little inclination to pry into the Infirmities of others, or quarrel with them. That Man would [Page 36] be esteemed by all as bereav'd of his Wits, that should be picking causless Quarrels with his Neigh­bours about a Chip of Wood, or a broken Hedge, when a Fire in his House is consuming his Goods and Children. We all stand on the Borders of the Grave, and Con­fines of Eternity; our great busi­ness is to quench the Flames of Lust, which otherwise will pre­pare us for Everlasting Burnings, and therefore surely we should not waste our precious Minutes in strife and contention.

4. Avoid Extreams in disputa­ble Points. Every Truth lyes in the middle between two Falshoods, and he that goes far from one is apt to slip into the other. After all the confidence and boast of dis­puters, there will be uncertainty in lesser Points, and when we tra­vel in uncertain Roads, 'tis best to chuse the middle; here we may [Page 37] be sure to meet with Charity and Peace, and very probably Truth in their Company. The great oc­casion of our Differences hath been that Men have look'd so much at the evil of one Extream as to for­get the Error on the other side; like an ignorant Physician, who to Cure a Man of a dead Palsie casts him into a Phrenzy. I dare with some confidence affirm, that most of those Disputes, that are so hotly agitated among Protestants, are in the Extreams, and consist more in words than things, because the Curse of Babel has so confounded our Languages, that though our Sentiments are much the same, we understand not one anothers mean­ing: And if Men would but hear­ken to calm dispassionate Reason, they might soon find out such heal­ing Reconciling Principles, as would quickly make us one among our selves, and a terror to our Ro­mish [Page 38] Adversaries. Let the Apo­stles Counsel be in this sense there­fore obeyed, Phil. 4. 5. Let your Moderation be known unto all Men.

5. Avoid unpeaceable Dividers▪ those who make it their work to soment Differences, and stir up Strife, and sow Seeds of Discord among Brethren, Prov. 6. 16, 19. are said to be an abomi­nation to the Lord; take upon them a very ill imploy­ment, and carry on a design quite contrary to the Gospel of Peace and therefore are to be avoided that they may be ashamed: I speak not this of my self, but the Apostle Paul is very earnest in the same Advice, Rom. 16. 17, 18. Now I beseech you Brethren, mark them which cause Divisions and Offences contrary to the Doctrin which ye [...] have learned, and avoid them; for they that are such serve not our Lord Iesus Christ, but their own Belly, and [Page 39] by good Words and fair Speeches de­ceive the Hearts of the Simple.

6. Frequently joyn together in the same Exercises of Religious Worship: When Christians come together in the same Assemblies, this naturally tends to abate their strangeness, calm their Spirits, re­move unreasonable Jealousies and Suspicions, and inclines them to a Cordial Endeared Love. This was one great means of promoting that hearty affection, which was among the Members of the primitive Church, They continu'd stedfastly in the Apostles Doctrin and Fellowship, and breaking of Bread and Prayer: Acts 2. 42. And the same me­thod would retrieve that love and peace, the want of which hath crumbl'd us into parties, and been the unhappy occasion of so many woful Effects. Did we but more frequently resort to the House of Prayer, more diligently hearken [Page 40] to, and more faithfully improve Ministerial Instructions, more rea­dily submit to Pastoral Discipline, more carefully watch over one ano­ther, and more tenderly advise, and reprove, and edifie one ano­ther; more solemnly pray with and for one another, and more constantly celebrate that uniting Ordinance, the Lords Supper, to­gether, we should soon see the Blessed peaceful effects of so doing. Did Neighbouring Churches coun­sel each other, and maintain mutu­al correspondences for the ad­vancement of Love and Holiness, occasionally communicate toge­ther, when convenient, and look upon themselves, not as divided Bodies, or carrying on separate In­terests, but all united under the same Head, acting according to the same Rule, and for the same end, this would engage us to mu­tual offices of peace, and we should [Page 41] readily comply with the Apostle's Counsel, Eph. 4. 3. Keep the unity of the Spirit in the Bond of peace.

Many more Directions might be added, but these, if well practis'd, would quickly extinguish those Heats and Animosities, which have made Earth so like to Hell; and produce those Heavenly Fruits of peace, which might create a Para­dise here below, make the Church, which in a very sad sense is now Militant, nearly resemble the Church Triumphant.

And now Men and Brethren, what remains, but that we put in practice the Duties recommended? Then might we hope our Land would become a Goshen, not only in respect of Spiritual Light, but al­so of its freedom from those Locusts and Caterpillars, dividing Lusts, that have so long wasted and con­sumed us. Blessed be God that he hath in so great a measure heal'd [Page 42] our Breaches, and thus far united us together: May not we hope, that this is but the beginning of what God designs for us, like the dawn­ing of the Morning in order to a perfect day? May not we hope, that those Glorious Times are hast­ning, when the Lord shall be one, and his Name one; Zach. 14. 9. and that that Promise is near its accom­plishment, Ier. 32. 39. I will give them one Heart, and one way, that they may fear me for ever, for the good of them, and of their Children after them? May not we hope, that the Philadelphian state, which some expect, now draws nigh, when Brotherly Love shall flourish, and be more enlarg'd. How happy would it be, if this Union were yet more extensive, if the Name of Reform­ed Christian were only known, and all those divided Names laid aside, whereby we have been un­happily distinguish'd! By Mutual [Page 43] Compliances and Condescentions this is no impossible Task. And who knows but this beginning may issue in so happy a Conclusion? This may well be the subject of our Wishes, and earnest constant Prayers.

AMong all the advantages of the Christian Religion, wherein it exceeds the defective Rules of Pagan Philosophy, and obscure Institutions of Moses, there is nothing wherein it more excels than in the Doctrin of Love and Charity; a Duty which is urg'd in the plainest Words, and pres­sed by the strongest Arguments, and made not the high qualifica­tion of some eminent Saints, but a necessary essential part of the [Page 45] new Creature: A Duty not only necessary to some inferior uses, but to all the great ends of Reli­gion, and not to be dispensed with on any pretence: A Duty that is made the Badg and Cha­racter of Christ's Disciples, and that which our dying Redeemer strictly charged his Followers to ob­serve; as in the Text, A new Com­mandment I give unto you, that ye love one another.

Our Saviour knowing the time of his Departure was near at hand, in this Chapter gives his Disciples an admirable instance of his con­descending Love in stooping to that servile Office of washing their Feet: And this he did on pur­pose that they should imitate him, and not think the lowest Offices of Charity for their Brethrens good, Ver. 13, 14, 15, 28. too mean and base for them. Afterwards having given the [Page 46] Sop to Iudas who went out with an intention to betray him, he tells his Disciples of his speedy Sepa­ration from them; and lest they should be too much cast down at hearing of his Departure, he tells them that he should be Glorified, Ver. 31, 32. and God the Father in him; i. e. that he should give great discoveries of his Deity, and God the Father would discover the unsearchable depths of his Wisdom, inconcei­vable heights of his Love, and infinite strictness of his Holiness and Justice by his Death, and advance him straightway to the highest degrees of Glory: And then being filled with an affectio­nate love to them, he speaks as an indulgent Father to the Sons of his Love, Little Children, yet a little while I am with you, ver. 33. and as if he should have said, O my Disciples whom I love with [Page 47] no less ardent affection than a Fa­ther doth his darling and tender Infant; there remains but a small space wherein I shall make my a­bode with you in the Flesh, there­fore as I said to the Hardened Iews, Whither I go, ye cannot yet come: One Request and Com­mand I your dying Lord leave with you, Let my Love to you be the rule and measure of your Love to one another.

A New Commandment I give unto you.

There is some difference among Expositors concerning the Sense of this Expression.

Some render it this renewed Commandment, this Command that hath been almost obliterated by the corrupting Doctrins of the Pharisees, and false Glosses of the Jewish Teachers, I now by my Doctrin and Example renew unto you. Some by New, understand [Page 48] most excellent: Thus we read of a New Song, Psal. 33. 3. a most excellent Song, Mat. 26. 29. of New Wine, of the most delicious sort and kind; q. d. Whatever Com­mands you neglect, be sure to comply with this the most excel­lent of all. Subjects take care to observe the New Commands of their Princes; let your careful O­bedience to this be as if it were newly promulged: So others un­derstand it.

A New Commandment, say o­thers, because we must be still renewing it; Owe no Man any thing but to love one another, Rom. 13 8. Pay all your Debts, but this Debt▪ of Love you must be al­ways paying and yet always ow­ing.

I rather think it is called a New Commandment, because it is ex­pounded after a New manner, di­rected [Page 49] according to a new Rule, Bishop Tillot­son's Sermon on this Text. and re­quired in higher mea­sures and degrees than ever before; for though this Duty was not wholly unknown to Mankind before, yet never was it so taught or encouraged; ne­ver was such an illustrious exam­ple given of it, nor such weight and stress laid upon it in any for­mer Institution; 1 Thes. 4. 9. and special Measures of As­sistance proper to Gos­pel times are vouchsafed to work it in our Hearts. So that it is as if our Saviour should have said, ‘Whereas it hath been said▪ by them of old time, thou shalt love thy Neighbour as thy self, I give you a new Rule, as I have loved you, so love one ano­ther, after a more indearing man­ner than the Iews, that the World may see the excellency [Page 50] of my Doctrin above that of Moses Love; bear an hearty e­steem one for another, and imploy your selves in mutual Offices of Kindness, as acknow­ledging one another to be Bre­thren and Fellow Disciples. As I have loved you; though you cannot love one another to such a degree, yet testify your love by such instances, and to such degrees as your nature is capable of.’

This is the meaning of the Text; Christ came into the World to demonstrate and exercise his Fa­ther's Love and his own: Love he came to kindle in the Souls of Men, and therefore gives us this excellent Commandment.

The Words being thus explain­ed, the Observation I shall raise from them is this,

That the last and great Com­mand of our dying Saviour, is, that [Page 51] Christians should love one ano­ther, as Christ hath loved them.

In Handling of which I shall ob­serve this Method:

• 1. I shall inquire who are the Objects of this Love.
• 2. In what respects must we love one another as Christ hath loved us.
• 3. Make some Practical im­provement of the whole Dis­course.

1. The Objects of this Love.

1. There is a common Love due to Men as Men; all Men are God's Workmanship, bearing his natural Image, and capable of be­ing serviceable to his Glory: Thus, Thou shalt love thy Neighbour as thy self; all Men are our Neigh­bours, as partakers of the same Nature and capable of the same Happiness. Special love to Chri­stians [Page 52] doth not diminish, but en­large our common love to Men: Wherever we see any part of Gods Image, we must love it. Our Sa­viour when he beheld that rich young Gentleman, Mark 10. 21. he loved him; he could not but be well pleased with his Morality, though he was displeased he went no further. Thus all the footsteps of Divine Goodness must be lov'd: Vertue even in an Heathen is to be admired: This will constrain us to Pity, Pray for, and h [...]lp all in distress, according to our abi­lity. We must not be like the unconcerned Priest and merciless Levite in the Parable, Luke 10. 30. who passed by the wounded Man, and would not relieve him, but like the good Samaritan, who spoke comfortably to him, sup­plied his Wants, and bound up his Wounds.

[Page 53] 2. There is a Love due to Ene­mies. Other Mens Faults and Sins against us, give us no dispensation for the non-payment of this great Debt of Natures Law, Loving all of the same kind. Christ came to mortifie all Inclinations to Rage and Revenge, and commands Af­fections and Words, and Actions of Kindness and Benignity, to those that have expressed the contrary unto us: We must love our Enemies, Mat. 5. 44. be cordially affected towards them; wish them all the good in the World; especially when they most need, the good of their Souls; Their Conviction, Re­formation and Amendment. Other Mens Enmity must not pervert or blind our Judgments, or hinder us from discerning what is amiable in them; nor must it corrupt our Af­fections, or hinder us from loving what is truly lovely. We must bless them that curse us. Not ren­der [Page 54] reviling for reviling, but give them friendly courteous words, though they rail against us. We must do good to them, feed and cloth them, if hungry or naked; rescue them if in danger; comfort them if in distress, and all without the least Tincture of Malice or Revenge. We must pray for them: Forgive them our selves, and pray to God to forgive them too. Thus did our Saviour; in the midst of his dying Agonies forgets not this Testimony of his Love to his imbitter'd Adver­saries, and with a generosity be­yond Example, pleads excuses for their Sin, saying, Father forgive them, for they know not what they do, Luke 23. 34.

3. There is a special Love due to all whom we charitably hope to be true Christians. To this we are di­rected by the Text. Whoever makes a seemingly serious professi­on of Faith and Holiness, and doth [Page 55] not disprove it by a contrary pra­ctice, is to be allow'd the Name and special Love of a Christian. 'Tis Gods Prerogative to see the Heart; 'Tis our Duty to observe the Life; and he that makes a cre­dible Profession, and doth not live in wilful Sin is charitably to be esteemed as a Member of Christ. Though he differ from us in many Points, yet if he holds the Foun­dations of the Christian Faith, and manifests the Grace of God in his Life, 'tis uncharitable for us to judge he is not the object of Gods special Love, and therefore it is unreasonable he should not be the object of ours. Though he be weak in Parts and Gifts, subject to many Passions and Infirmities con­sistent with real Grace; though his Profession reach not to that heigth as to make him Eminent, and his Conversation be not so exact as to make you confident of his Sinceri­ty, [Page 56] yet if he profess to be a true Christian, and live not in any Sin, which is the certain mark of an un­believer, he is to be lov'd as Christ hath loved us. Gods Love in­deed is Guided by Infallibility, he loves none with a special Affection but sincere penitent Believers; but our Love must be guided by our own weak and fallible discerning. Where we see the Fruits of Piety in Mens Lives, we must judge of the truth of their Graces according to the probability which those signs discover. Though all be not so Eminent in Grace as Peter, Iames and Iohn, yet as the weakest Dis­ciples it sincere are accepted by God, so ought they to be em­brac'd by us. Christ will not break the bruised Reed, nor quench the smoaking Flax. Nor ought we to despise the Babes in Christ, but love them as Members of the same Body, and Heirs of the same Inhe­ritance.

[Page 57] 2. In what respects must we love one another, as Christ hath loved us?

Ans. Not in all Respects▪ Christ so loved us as to purchase Grace and Glory for us. But we are not capable of thus Loving one ano­ther. We cannot pay down a va­luable satisfaction for our own Sins, much less can we super-ero­gate or purchase pardon for o­thers. Our own Oyl must be per­fum'd with the Incense of Christs Merits, before it can make our Faces shine before God; and we have so little for our selves that we have none to spare for our Bre­thren. Christ alone paid down a compleat satisfaction for them and us; nor can we love our Brethren with an equal degree of Love to what Christ did. He had not the Spirit by measure, but the fulness of the Godhead dwelt in him; and therefore he lov'd us without any [Page 58] sinful mixture or imperfection; but our Love as well as other Graces admit of very great defects. The word (As) therefore doth not denote equality in degree, but likeness in kind. Our Love to one another must bear some likeness and resemblance of Christs Love to us.

1. In the Inward Properties of it.

2. In the outward Expressions of it.

1. In the inward Properties of it.

1. Our Love must be sincere and unfeigned as Christ's was. Christ did not Hypocritically pretend Love, or Dissemblingly feign Af­fection to us, but sincerely lov'd us. His Protestations of Love were all real and hearty; not in Word and in Tongue only, but in Deed and in Truth. Thus ought our Love to be without Dissimulation, Rom. 2. 9. [Page 59] A pretended Disciple indeed may like Iudas kiss and betray, make large Protestations of kindness to the Saints, and under this pretext of Affection hide a malicious heart, and contrive their ruin. But the true Christians Professions of Love as well as Pray­ers to God proceed not from feigned Lips. 2 Cor. 8. 8.

2. Our Love to one another must be fervent as Christ's was. 'Twas Love incomprehensibly great and ardent, that brought our Lord from Heaven to Earth, carry'd him through the difficulties of Po­verty, Reproach and Scorn, ena­bled him to bear the contradiction of Sinners, and the pain and shame of the Cross; herein Christ as well as God the Father commended his love towards us, Rom. 5. 8. ren­dred it great and admirable be­yond all expression or parallel, In that while we were yet Sinners Christ [Page 60] died for us. We must act accord­ing to this pattern, Love one ano­ther with a pure heart fervently, 1 Pet. 1. 22. Our Love must not be cold and indifferent, frozen or congeal'd; but we must entertain a fervent Affection one for ano­ther.

3. Our Love must be prevailing as Christ's was. Christ lov'd us a­bove Gold or Silver, or Earthly Pomp and Greatness, above his own Temporal Ease and Delight; and was ready to wade through Storms and Dangers, and Difficul­ties for our sakes. So must we love our Brethren, above our Carnal Interest, Honour, Wealth and Pleasure. Thus Moses evidenc'd his Love to the people of God by forsaking the dazling Honours and bewitching Pleasures of Pharaoh's Court, Heb. 11. 25, 26. and chusing Affliction with them rather than Sin. Thus [Page 61] must we be willing to renounce our own Ease and Liberty for their sakes, when God and his Honour calls. Nay we must Love them better than the nearest ungodly Re­lations. Christ lov'd those that were related to him in the Spirit, far better than the near­est ungodly Relations according to the Flesh. Mark 3. 35. There is indeed a natural sensitive Love and Propension towards near Relations, and we are ordinarily bound in the first place to provide for them, supply their wants, and give them these outward effects of our Love: But still we must have a higher rational esteem of the godly and value their Graces above the most lovely natural perfections of others; and the best must be pre­fer'd in point of Honour, though others may be prefer'd in point of Maintenance.

4. Our Love must be impartial [Page 62] and universal as Christ's was. He did not confine it to his own Coun­trymen the Jews, and die to pro­cure Pardon, Grace and Glory for them only, but for us Gentiles also, while he was upon Earth: The Faith of the Centurion, and importunity of the Canaanitish Woman (tho' Aliens from the Common-wealth of Israel) attracted his Esteem and Admiration; and where-ever he beheld the Grace of God and Image of Holiness, he lov'd it.

'Tis very observable, he is more sharp and severe in his Invectives against the Pharisees than any other Persons; because of their stingy narrow Spirit, confining Religion to their own particular Sect, and scorning and despising all that were not of their own Party; as if all the rest of Mankind were in a Reprobate Damnable State.

Our Christian Love must thus resemble our Saviours. It must be [Page 63] enlarg'd to all Saints, to the whole Fraternity of Christians. Philem. 9. To be par­tial in our Love is a sign 'tis unsound; Col. 1. 4. to make our own Opi­nions the Shiboleth to distinguish be­tween a true and counterfeit Chri­stian, 1 Pet. 1. 17. is very unreasonable. Where there is a Profession of the Baptis­mal Covenant, the Essentials of the Christian Faith, and a Life in some measure answerable; we must love such as Christians, not withstanding their mistakes and erroneous Prin­ciples in lesser points. We justly condemn the Church of Rome for confining Salvation to themselves, and Damning all the World be­sides: Let us take heed how we condemn our selves by contracting the Church of God into a narrower compass, lest we censoriously damn those whom Christ will save, and perhaps place on higher Seats of Glory than our selves. We know [Page 64] who it was that said, Lord, Luke 18. 12. I thank thee, I am not as this Publican, when he was really in a far worse condition: Our Love to a Party must not blind our Judgments, or pervert our Affections as to all the rest: Keep up therefore an impar­tial universal Love to all professed. Christians as such, and hate a dividing Spirit. 1 Cor. 1. 10. Take heed how you▪ stigmatize those with the Name of Hereticks, who shall stand at the Right Hand of Christ; and take not up the Devils accursed Im­ployment to become Accusers of those that are really your Bre­thren.

5. Our Love must be proporti­on'd to the degrees of their Grace, as Christ's was. Christ, that cer­tainly knows who are most furnish'd with Divine Grace, must needs love these with an higher degree than [Page 65] others of a lower Form and Classis in Christianity. St. Iohn who it seems had the most ardent love and Eminent degrees of Grace a­mong the Apostles, was his peculiar Favourite and Darling Disciple, had the highect, place next his Lord, lay in his Bosom, according to the custom of those▪ Eastern Countreys, which was to lye and not to sit at Meals, and is call'd the Disciple whom Iesus loved, John 13. 23. Christs love was not a fond unaccountable Passion, but the result of his Reason and Judg­ment. Because he lov'd him best we may therefore justly conclude he was really above the rest in Pie­ty. Thus must our love be pro­portion'd: Some are but weak Christians, and we can have but small and doubtful perswasions of their sincerity: Others are stron­ger, and we may be more confi­dent as to them. The one must [Page 66] be lov'd as Christians, but the other with an higher degree, as bearing more lively representations of the holy God: We must not respect the Persons of any, but their good­ness; and love those best that are really so. This Property will dis­cover the Hypocrisie of many, who will bear with Holiness in a lower degree, and speak well of those who (though Godly in the main) are too remiss and careless in their Conversations, but swell with Rage and Malice against those that are most Eminent for Piety. What doth this Temper shew but a Graceless Heart? if we bear not the highest Love to the best Christians how dwelleth the Love of God in us? Alas! can infinite perfect Ho­liness be lov'd by him, that loves not the best Representations of it, that this imperfect▪ state affords? If the light of the Moon, which is not without its spots, doth offend [Page 67] us; how can we bear the far more resplendent brightness of the Sun it self?

How unmeet is he for the Com­munion of Angels and perfected Spirits, that is not pleas'd; much more that is offended with the high­est degrees of Holiness in this state of Imperfection? The true Christi­an having a prevailing Love to God, will Love his Image where­ever he finds it; and where it is more clear and unsullied, and drawn out in more Beautiful Cha­racters, his Love will be propor­tionably greater and more affecti­onate.

6. Our Love must be compassi­onate and sympathizing. Christ could not refrain from weeping when he beheld Ieru­salem, Luke. 19. 41, 42. where was the then visible Church of God, and laments her foreseen de­struction: When Peter. deny'd him [Page 68] not once, but thrice, with Curses and Imprecations: He did not dis­regard him, as he might justly do, such a perfidious Servant; but though he was unconcern'd for himself, and silently bore the slan­ders of the Witnesses; yet he ma­nifests his concern for Peter; by his compassionate looks, testify'd his sorrow for his Sin, and drew not his Eyes away till he had look'd him into Repentance. Nay, tho' our Head be now in Heaven, yet he hath a compassionate sense of the Extremities of his Members, and accounts all the Affronts, Persecu­tions and Reproaches offer'd to them, as done to himself. Thus when Saul (then a Persecutor) breath'd out nothing but Blood and Slaughter against the Churches, He cries from Heaven, Saul, Saul, why persecutest thou me, Acts 9. 4. He is a merciful faithful High-Priest that is touch'd with a feel­ing [Page 69] of our Infirmities, and bears a compassionate Love to all his Mem­bers in Misery: And the same mind ought to be in us that was in him; we ought to sympathize with our Fellow Members in distress, and remember the afflicted, as being our selves in the Body, Heb. 13. 2. liable to the same Tryals and Parts of the same Mystical Body of Christ. If any Member be in pain, all the rest are discompos'd, and when some of the Members of Christ are discompos'd, 'tis natural for the rest to sympathize with them, and be compassionately sensible of their trouble. Thus we are command­ed to weep with them that weep, Rom. 12. 15. To bear one anothers Burdens, and so fulfil the Law of Christ, Gal. 6. 2.

7. Our Love must be constant and abiding as Christ's love was; Christ's love to us was not for a small space of time, but lasting [Page 70] and uninterrupted, He loved his own, and he loved them to the end, John 13. 1. And the nearer his end appeared, the higher marks of his Love did he give them; the fail­ings and miscarriages of his Disci­ples did not remove his Love, or cause him to withdraw his affecti­on; their ignorance and unbelief after all his Teachings and Instru­ctions, their fiery unseasonable Rage against the Samaritans, their Pride and Ambition, Rashness and Cowardise, and the base Perfidi­ousness of Peter did not incline him to lay aside his Thoughts of Love, or leave the work of our Redemption unfinished; but he still loved them to the Death: Thus must we love our Brethren, overlook their Failings, pass by their Infirmities, admire what is lovely, and neglect what may cool our Affections. This new Com­mandment must be every day re­newed [Page 71] by us; this is a Lesson we must be always Learning, and a Duty we must be always imploy­ing our selves about. We must still be abiding in our Love, till we enter among that happy So­ciety, where all Sins and unlovely Imperfections shall be done away, and we shall always solace our selves with pleasing views of the Divine Purity and Holiness, and the numerous Pictures and Repre­sentations of it among Angels and Glorified Saints.

2. Our Love to one another must resemble Christ's Love to us in the outward Expressions of it.

1. In the intimacies of our Friendship and Familiarity one with another; Christ so loves all true Christians, as to enter into the strictest bands of amity with them; he is nearly united to them as their Head and Husband, and calls them his Friends and his [Page 72] Spouse; he is the Head and they are the Members; the Vine, Eph. 5. 32. and they are the Branches; Iohn 15. [...]. the Founda­tion, and they are the Building; Ioh. 14. 22. the Root, and they are the Fruit. The Communications of his Grace, the quickening as­sistances and influences of his Spi­rit are imparted to them; he writes his Law in their Hearts, and causeth them to run in the way of his Commandments; sanctifies their Natures, pardons their Sins, prevailingly intercedes for them, and prepares them by Grace for Glory: He hath communion with them in his Ordinances, familiarly converseth with them in his Sacra­ments, and is continually sitting them for that happy Fellowship with Father Son and Holy Spirit which glorified Saints injoy. While he was on Earth, he selected some few Persons, prepared them by [Page 73] Grace for his Society, and then made them his familiar Friends. To them he clearly revealed the Mind and Will of God; to them he unfolded the Mysteries of his Love, and Commands of his Fa­ther; to them he explained what was spoken to others in Parables; these he blessed with his Heavenly Discourses and Pious Instructions with the special tokens of his Love, and familiar Expressions of his Friendship. Indeed he did enter­tertain a Iudas in his Family, but he made a strict Profession as well as the other Disciples, and was not known to be Hypocritical by any but Christ himself; and had not the wisdom of God designed by his means to bring about the great work of our Redemption, no doubt but this Son of Perdi­tion would have been discarded and disown'd. He did indeed eat with Publicans and Sinners, but [Page 74] though for this he was falsly ac­cused as their Friend and Compa­nion, yet he was not so; he eat with them as their Physician, and not as their Companion; did not own them for his Friends, but sought by his holy Discourse and obliging Carriage to make them so: And the same Mind ought to be in us that was also in him.

Though Christianity allows not moroseness and incivility towards others, yet all needless familiarity with Wicked Men is forbidden: Our Eyes (with Davids) ought to be upon the Faithful in the Land, Psal. 101. 6. To delight in wicked Company may justly fill us with doubts of our own since­rity; we may know we are passed from Death to Life, if we love the Brethren, 1 John 3. 14. And we have just reason to fear we are yet in a state of Death if we de­light in the Ungodly. Common [Page 75] civilities may be paid to Wicked Men, but special friendship is to be reserved only for those who we hope are the Friends of God. If we love God above all, surely we shall associate most with them that may warm our Hearts, and raise our Affections, and provoke us by their Example to an holy imitation. We ought to imitate the Royal Psalmist, who was a Companion of all them that feared God, Psal. 119. 63. The Poverty and Meanness of such did not les­sen his delight; he priz'd a Saint in Rags, beyond a Wicked Man though cloathed in Princely Robes, or Imperial Purple. We ought to have a friendly regard to all true Christians; and though some be­cause of their eminency in Grace, suitableness to our Temper, Neigh­bourhood, and the like reasons, may be our more intimate Friends: Yet must not we despise any be­cause [Page 76] of their meanness, but as we have opportunity▪ give them the special tokens of our Friendship too. Vile Persons must be con­temned, and Scandalous Professors must especi­ally be avoided; Psal. 15. 4. but our intimate Acquain­tance ought to be the Servants of God; 1 Cor. 5. 11. and the more Holy any are, the more ambitious should we be of their Friendship and Con­verse.

2. In our hearty Prayers one for another. Christ was very earnest in his Prayers for true Believers; they were the peculiar objects of his Love, and purchase of his Death, and therefore he prays for them in a peculiar manner: For Pe­ter, he prays for strengthening con­firming Grace, Luke 22. 31. and he put up a famous Prayer for his. Disciples, and all that should be­lieve on him, Iohn 17. that they [Page 77] might persevere in the Faith, live in Unity, increase in Grace, and at last be translated to Heaven, and abide with him in Glory. And he hath laid a special Obligation on us to do likewise. Hence in that excellent Form and Directo­ry of Prayer, Mat. 6. 9. he teaches us to say, Our Father, intimating that if we would gain acceptance for our selves, we must come to God as in union with Christ and his universal Church. Our Prayers must not be only for our selves, but for the whole Church of God throughout the World; we must hold Communion with all Chri­stians in Faith and Love, and an holy Profession thereof; and while absent in Body, must be as pre­sent with them in Spirit, and still beg of God for them a freedom from the same Spiritual Evils, and enjoyment of the same Spiritual Pri­viledges we would desire for our selves.

[Page 78] If the Psalmist under the old Law pray'd for the Peace of Ie­rusalem, Psal. 122. 6. 137. 5, 6. and makes such solemn Protesta­tions never to forget her; surely it is our great duty▪ now the Church is surrounded with Ene­mies so potent and numerous, ne­ver to forget Spiritual Zion, but always be mindful of our Ierusa­lem. If the legal Priests and Watchmen were bound to be God's Remembrancers, and give him no rest till he establish and make Ierusalem a Praise in the Earth, Isa. 62. 6, 7. Then surely it is the duty of Spiritual Watchmen under the Gospel, to put up their Petitions with fervour for the di­stressed Christian Churches and Servants of God. We ought with the Apostle to give Thanks to God always for all Saints, and make men­tion of them in our Prayers, Eph. 1. 16. Be compassionately sensible of all [Page 79] their Troubles, and continually bow our Knees before God, that all his dealings may tend to their good; that their Lives may be a credit to their Profession; and that their Faith and Love, and Patience and Humility, and Self-denial, may be effectual to convince Unbelievers, enlarge the Kingdom of Grace, and add new Inhabi­tants to the Kingdom of Glo­ry.

3. In forgiving one another. Christ so loved us, as to forgive all the injuries and affronts we have offered to him; pardon of Sin is the great purchase of his Death. And though our Sins be more numerous than the Hairs of our Head, and exceed the Sands of the Sea for Multitude, yet if we sincerely repent of them, we may be assured they shall be for­given. And as Christ doth thus testify his love to us, so must we [Page 80] testify our love to one another: Have they wrong'd and injur'd us? we must not bear a Spirit of Re­venge, but freely forgive them: God will not forgive us except we forgive others, Mat. 6. 11, 14, 15. Where God pardons any, he gives them a heart to forgive others. That Servant in the Parable was very disingenuous, who when his Lord forgave him Ten Thousand Talents, cast his Fellow Servant into Goal, and would not forgive him an Hundred Pence. Mat. 18. 23. And are not we guilty of the same disingenuity, who when we know what numerous Talents God hath forgiven us, cannot pass by a small injury of our Brother against us? This act of Christian Love you see is strictly required, and a special degree of it▪ is due to true Chri­stians above all others. We are bound indeed to forgive Enemies while continuing and remaining [Page 81] such, so far as not to return Evil for Evil, to entertain no revenge­ful Thoughts, and perform all ge­neral Offices of Justice and Chari­ty towards them. But a Friend and true Christian that hath of­fended us, and returns to his Fi­delity, must be forgiven and a­gain treated and entrusted as a Friend, if he gives sufficient Evi­dences of his Sorrow and Repen­tance for former Faults: For is he the Friend of God, Luk. 17. 3. and shall he be esteemed as our Enemy? Is God reconciled to him, and shall we still retain our Enmity against him? Surely if God be his reconciled Father, we ought to be his reconciled Bre­thren also: Account him no longer an Enemy, but a Brother beloved, Philem. 16.

4. In our Alms and Bounty to the Necessitous. Christ though he himself lived on the Charity of [Page 82] others, and had not a sufficient supply for himself and Disciples, yet we find he did out of that small pittance give something to the Poor; for in this Chapter Iu­das who was the Steward of Christ's Family, bore the Bag, and was to disburse Mony for those uses for which his Lord designed it: When he went out after his re­ceiving the Sop, the Disciples thought he was gone either to buy Provisions for the approach­ing Passover, or to give something to the Poor, John 13. 29; thereby implying it was our Saviour's custom to give to the Poor. And if he thus loved his poor Mem­bers, surely we ought to do so like­wise: Those who have a fruitless love to others, have but a fruitless Faith to themselves: Ium. 1. 27. They who pretend love to their Brethren, 1 Iohn 3. 17. and yet relieve them [Page 83] not according to their ability, their Professions of Religion are vain: We are bound indeed to supply the Wants of all, even of Strangers and Enemies, according to our ability and opportunities. But to true Christians, we are bound to open our hands more wide, and be more liberal and bountiful: Do good to all, especial­ly to the Houshold of Faith, Gal. 6. 10. God hath made us but Stewards of the Earthly Blessings we in­joy, and given us our Stock of Worldly Goods, that we might lay them out on those whom Pro­vidence hath made the Objects of our Charity; he interprets that as done to himself, which is done to his Servants and Christ's distres­sed Members. Christ is resolved at the day of Judgment to insist on this Duty more than on any other. Mat. 25▪ 34. The true Christian is him­self [Page 84] devoted to God, and there­fore will devote all he hath to him; will honour him with his Substance, and the first Fruits of his Increase; expend the Blessings received, to Cloath, Feed and Supply the Naked, Hungry and Distressed. If God hath intrust­ed him with many Talents, he will not be so unreasonable as to think he hath therefore liberty given to pamper his Lusts, or gratify his Fleshly Appetite; but like a Wise Steward will seek out fit Objects for his Charity; and seeing his Lord Redeemer out of that little which he had, gave to the Poor, will imitate his great Example 3. and because much is given, will be proportionably li­beral and bountiful.

5. In our Counsels and admo­nitions: Christ was very frequent and earnest in his pious Counsels and Instructions, he did not only [Page 85] heal the Diseases of Mens Bodies, but the chief design of his com­ing was to free the Sons of Men from all their Spiritual Maladies and Distempers. Throughout his whole Life he was still explaining to Men the whole Will of God, and to his Disciples more plainly than to others, Mat. 13 11. This evidence of Brotherly Love we ought to give also. 'Tis not only the duty of Ministers, but of eve­ry private Christian in his Station, to counsel and instruct his Bre­thren, to inform the Ignorant, and seek their Conversion; tell them their duty and danger, and shew them how they may flee from the wrath to come.

And it will be their wisdom and interest thus to win Souls to Christ, Prov. 11. 30. and save Sin­ners from Death and Hell. Iam. 5. 20. This must we do to the most vicious as [Page 86] we have opportunity: But as we owe a special degree of Love to Fellow Christians, so we are espe­cially to counsel and admonish them: To advise them in difficul­ties, explain what they do not un­derstand, endeavour to impart our Light to them, to increase their knowledge, make additions to their Grace, and further their Happiness. He that loves his Bro­ther will seek to help his Ignorance, rectifie his Mistakes, free him from Error, and communicate his own Experiences to preserve him from Sin, encourage him in Duty, and make his passage to Heaven more pleasant and delighful.

6. In kind and friendly Re­proofs. Christ frequently gave this Testimony of his Love to his Disciples, reproved the smallness of their Faith, Pride and Ambition, Mat. 8. 26. 18. 1. and unbecoming Passi­ons, Luke 9. 55, 56. [Page 87] and the like Sins. Thus must we also act: Smooth Flattery is an Argument of Hatred, and neg­lecting Reproofs when necessa­ry is a piece of negative Flat­tery; but a smart rebuke is of­tentimes a great Argument of Love, Le [...]it. 19. 17. When there­fore we see our Brother erring from his way, we must seek by moderate Reproofs to stir up his dying Graces, and bring him back to his Duty. Here indeed much Christian Prudence and Discretion is necessary: We are too apt to ag­gravate the failings of others, and extenuate our own far greater of­fences. Therefore let us be more ready to behold our own stains, than the lesser spots of others, and first cover our own nakedness be­fore we cast the Stones of Reproof at our Brother. Neither must we reprove upon bare Rumors and [Page 88] Suspicions, without certain knowledge of our Brothers offence: Bishop Hopkins Serm. on Lev. 19. 17. This is to shoot the Arrow before we see the mark. If we are not certainly assur'd either from our own personal Know­ledge, or the undoubted Testimo­ny of credible Witnesses, that our Brother is guilty, our reproofs will be but Slanders, and our Cha­rity in offering the Cure will not be half so great as our uncharitable­ness in believing the Disease. Nei­ther must we reprove sharply for small offences, for every unvolun­tary slip and failing: To dip our Reproofs in Gall and Satyr upon every little miscarriage, is a piece of impertinent officiousness, and shews we are very much in Love with the Office. Further, our Re­proofs must be seasonable, Prov. 15. 23. When our Brother is most calm and sedate, his Passions [Page 89] hush'd and still, and his reason Re­seated on the Throne, as Water falling on a Red hot Iron only causes a great deal of noise and disturbance, so Reproofs just upon the very act of Sin, when our Bro­thers Passions are in disorder, will only cause him to fume and fret the more. Moreover our reproofs must be given in gentle Language, Gal. 6. 1. Rebukes in reviling words look like the upbraidings of an Enemy, and not like the kindness of a displeased Friend. Nay, let not your Reproofs be be­fore others, lest it alienate thy Brothers Heart, and make him sus­pect 'tis hatred and not love that puts thee upon this ungrateful Im­ployment; but let them be be­tween him and thee alone, with all the secresie and privacy possi­ble: That he may see 'tis thy love that urgeth thee to this Office of Kindness; and good Men will [Page 90] hearken and endeavour to amend whatever is amiss, Psal. 141. 5. Rebuke a Wise Man and he will love thee, Prov. 9. 8.

8. In dying for one another. The greatest Testimony of Christs Love was his dying for us, Iohn 15. 13. Rom. 5. 8. Hereby perceive we the Love of God, in that he laid down his Life for us, and we ought to lay down our Lives for the Brethren, 1 Iohn 3. 16. If Christ who was so much exalted above us in Glory and Majesty, did lay down his Life for us, much more ought we to dye for our Brethren, who are of the same mould by Nature, par­takers of the same precious Faith by Grace, and heirs of the same Inheritance in Glory. If Christ dyed for Enemies and Strangers, Slaves to Satan, and Rebels a­gainst Heaven, surely we ought not to account it hard to dye for Friends link'd to us by the nearest [Page 91] Bonds of Union, Members of the same Body, and belonging to the same Glorious Head; seeing Christ did not account his Life too dear for us, we ought not to account this command an hard saying, or burden too difficult to be born.

But this Duty is only to be per­form'd when we are specially call'd to it, and the publick good of Christianity requires it; to lay down our Lives without such a Call is to become Murderers of our selves, and may be to the wrong, and not the benefit of our Bre­thren: For thereby we are incapa­citated from doing them any fur­ther service in this World. The great instance wherein we are to lay down our Lives for our Bre­thren is, when we are call'd to seal the Truth with our Blood. The Glory of God and Spiritual Good of our Brethren ought to be so dear to us, that we ought willingly to [Page 92] Sacrifice our Lives, rather than by any base and sinful compliances harden Unbelievers, unsettle weak and wavering Christians, or grieve the Hearts of confirm'd Saints.

3. Some Practical Improvement. I shall conclude all with a word of Exhortation.

1. To my Brethren in the Mini­stry. I have taken upon me the Of­fice of putting you in remembrance of your Duty.

We all call our selves the Messen­gers of Peace, and Ambassadors of the God of Love, and are now come together to testifie our Love to one another. Let us now there­fore take up an unanimous Resolu­tion, that we will live together as united Brethren, and imitate the great Example of our Lord Redee­mer, who hath given us our Com­mission. Let us not be strange or shy, or suspicious one of another; harbour any envy, ill-will or hard [Page 93] thoughts; Take up any evil re­ports, or hearken to the Tales of Whisperers and Backbiters, who make it their Business to sow Seeds of Discord among Brethren: While we all profess the same Holy Reli­gion, worship God after the same manner, and pursue the same de­sign of winning Souls to Christ; why should we be angry or dis­pleas'd, if perhaps we have not the same Sentiments in some lesser Matters of difficulty; any more than because we are not of the same Age, Stature or Complexion? Why should we envy one anothers Parts, or Gifts, or Success; Or be offended because perhaps the As­semblies of others may be larger than our own? It ought to be our Joy if our Lord and Masters Work be carried on by others better than by our selves; and we ought to embrace our Brethren for their Piety, Warmth and Zeal, and be [Page 94] highly pleas'd that God makes them Glorious Instruments for the Conversion of Souls.

The Apostle Paul could say that though some preached Christ out of envy and strife, Phil. 1. 15, 18. yet Christ was preached, and therein he did rejoice; yea, and would rejoice: We all preach Christ, and I am perswa­ded none of us with contentious Spirits: Let us therefore rejoice in one anothers success in the Work of the Ministy; and make it our bu­siness to strengthen one anothers Hands in the service of our Lord: Let not our Love be Complemen­tal and Ceremonious, but let it be real and hearty, as becomes the Ministers of Christ: Let it be ex­press'd in all the instances fore­mentioned, by the Intimacies of our Friendship, by our earnest and hearty Prayers; by a readiness to forbear and forgive one another [Page 95] by our kind Counsels and Admoni­tions, communicating to each o­ther that Light and Knowledge we think we may have gain'd in the Mysteries of Religion, by our friendly and gentle Reproofs one of another, if there be occasion; by our hearty faithfulness in in­forming each other of our faults, and directing how we may best discharge the Work of the Ministry committed to us. These, my Bre­thren, are the great Duties God ex­pects from us; and the obligations of Christianity forcibly engage us to the performance of them. As we have therefore begun to do thus, let us hold on, that our Uni­on together may be for the ad­vancement of the Kingdom of Christ, and enlargement of the Gospel, and an earnest and happy presage of a yet larger and more extensive Union among all the Faithful Ministers of Christ through­out [Page 96] the Land, and (if it be Gods will) throughout the whole Chri­stian World.

2. To the people, and indeed to us all in general. Let us all be perswaded to the practice of this Duty. The Plague of Uncharita­bleness hath dangerously Infected the generality of Christians, and therefore it concerns every Mes­senger of peace to cry aloud and perswade Men to Love and Union. This was the dying command of our Lord and Saviour, and shall we neglect it? How can we ex­pect the Legacies and Benefits he hath bequeath'd, if we omit the commands he hath given? That must be a very unnatural Son that despises the last words and com­mands of his Father pronounced with his dying Breath; and are not we very unnatural if we neg­lect [Page 97] the dying Admonitions of our Dear Redeemer? When Men are just departing out of the World, and (especially good Men) they use not to spend their Breath a­bout Trifles, but speak what they apprehend of greatest moment, and what they desire may be more especially regarded. Our Lord Je­sus did not trifle with us when he was leaving the World: And therefore seeing this was one of his last Commands, we may be as­sur'd he laid great weight upon it, and earnestly desired it might be principally observed by his Fol­lowers. Nay, he himself makes it the distinguishing Character of his Disciples whereby they may be known from all the rest of the World. By this shall all Men know that ye are my Disciples if ye have love one to another, John 13. 35. Do you therefore shew [Page 98] your respect to your Dying Lord, and make it appear to the World that you are his true Disciples by a constant unintermitted Ex­ercise of Love to one another.