THe errors of the times doth abunantly vindicate the defect of our faith in the knowledge of the truth, And the divisions of the times the de­fect of our love in the prosecution of the same, the forme of sound words is to be held fast in faith and love, 2 Tim. 1. 13. The devouring sword abroad, and the deviding pen at home, rendreth our condition very neere the pit of distruction, and that by a Divine hand of Justice? for as the want of sound knowledge ar­gueth the weakenesse of our heads, (and so our unprofitablenes for God) so the want of love the rottennesse of our hearts, and what shall God doe with a weake headed and rotten hearted people. It is hard to say whether is the saddest Omen of our ap­proaching misery; either the unhappie divisions of our owne party, or betweene our selves and the common Enemy, whose promising advantage against our selves in that particular, is their greatest hopes, and our greatest feare; they are united, we divided; they are all one against us, & each of us one against his brother, unity acteth the sons of error & division the sons of truth, which is as if the good should with the wicked, change [Page 2] quallities, and yet retaine priviledges; the spirit of pride, pee­vishnesse▪ [...]ssion, perversenesse, mallice, confidence, envy and Emulation doth apparently look (as through a lettice)▪ through these late times of contention about Church Discipline, be­tweene (I hope) godly parties on each side, which is as sad in it selfe as the consequence, (if not prevented) are like to be; The Melancholy and serious observation whereof hath cast mee up­on these present, suddaine, but seasonable thoughts, which I have moulded into severall considerations and motives unto a more sweete, christian, and lovely demeanour of our selves in our mutuall pleadings and writing against one another unhap­pily dissenting about the truth, first consider the minde of God, revealed in the Scriptures about the same who hath comman­ded us, to love one another, John 15. 17. to follow the truth in love, Ephes. 4 15▪ to provoke one another to love, Heb. 10. 24. to re­duce the fallen brethren either in judgement or practise with the spirit of meekenesse, bearing one anothers burthens, and so ful­filling the law of Christ, Oal. 6. 1, 2. to take heede of biting and devouring one another, least we bee consnmed one of another, Gal. 5. 15. to walke by the same rule so farre as we have mutually at­tained, and if any be contrary minded, to wiate with Christian re­spect and love in confidence that God will seasonally reveale the truth unto the mistaken, Phil. 3. 15, 16. To bee kindly affectioned one towards another with brotherly love in honour, preferring one another, Rom. 10. 12. and that this love should not be complementall, but without dissemulation, Rom. 12. 9. with a pure heart fervent­ly, 1 Pet. 1. 22. in deede and in truth, 1 John 3. 18. that this bro­therly love should continue, Heb. 13. 1. and be daily increasing and abounding one towards another, 1 Thes. 3. 12. with many other Scriptures of the like importance.

Consider the patterne which is set before you, God is love, and he that dwelleth in love, dwelleth in God, and God in him, 1 John 4. 16. Wee differ from God in heart, in life, in judgement, in practise, and yet still God is love, the father himselfe loveth you, John▪ 16. 27. be ye therefore followers of God as deare children, and walke in love, Ephes. 5. 1, 2. the Sonne hath loved you▪ in nature, kinde, and degree, even as the Father hath loved the Sonne, John 15. 9. That is infinitely, Eternally, and in things infinite▪ there [Page 5] are not degrees of comparison, he gave himselfe (a measure of his love to us) then the which there could be no greater love, John 15. 13. the inference from hence is verse 17. that ye love one another, the holy spirit is a spirit of love, 2 Tim. 1. 7. and the fruit of it is love, Gal. 5. 22. And where ever it is in truth, it knits the heart with the Saints in love, Colos. 2. 2. rooting and grounding them in love, Ephes. 3. 17. causing not onely the re­port of their faith in Christ Jesus, but also of their love to all Saints to be heard abroad in the world, Colos. 1. 4. the father, the sonne, the holy spirit loveth us not withstanding our vast and infinite disproportion and difference from this holy Trinity in our judgements, wills, affections, lives, and conver­sations, and surely they that are taught of God do love one another, 1 Thes. 4 9. Consider how sweetly, and kindly the almighty treateth with the sonnes of men, his words are soft breaking our bonds, Prov. 25. 15. and his writings are words of reconsi­liation▪ sending his Embassadors to beseech us, and most kindly to pray us in Christs name and stead to bee reconciled unto God, 2 Cor. 5. 20.

Thirdly consider, wee cannot as yet bee all of one minde, which is our affliction as well as our sinne, yet may we be all of one heart, the fallings wherein is more our sin then our sorrow, unity in judgement is the promised blessing of another age, but unity in affection is our present duty, though we cannot speake all the same things of saith, though our difference in judgement, yet we may all speake the same things of love through the uni­ty of our affections; though wee cannot agree in all things, which should be all our griefe, yet we all agree in this thing, to strive together to know the truth as it is in Jesus, which calles for our love to one another, God in Christ, and Christ in God is the pure spring of that divine love which is alwaies running from God to Christ, and from Christ to God, the streames whereof doe cheare the hearts of all the Saints, but the Saints in Christ and Christ in Saints should make each lovely in each others eyes, our mutual interest in Jesus Christ should make us value each other as pretious jewells which God will make up in the day of his glory, Mal. 3. 17 We are all acceptable to God in the beloved, Ephes. 1. 6, and why not then unto one another.

[Page 4]Fourthly, Consider, we all know but in part. 1 Cor. 13. 9. And therefore none are so perfectly acquainted with one truth that he needs no further light about the same, and it is to be­conceived that the errors of judgement in the godly, ariseth not from the love of error, but the mistake of truth; so that the light of the Saints possibly may be dim; and their darkenesse or ignorance not absolutely without or utterly remote from some light: they ought therefore to here on another patiently, and to beare with one another kindly, it is the propertie of the Father of lights▪ and▪ of the Sonne of righteousnesse, the light of the world that in him should be all light and no darkenesse at all: He that dwelleth in love dwelleth in light, for God is light. He that saith he is in light, and hateth his brother is in darkenesse, and walketh in darkenesse. (Notwithstanding his great presump­tion of his large abilities.) He knoweth not whether he goeth, be­cause that darkenesse hath blinded his eyes. verse 11.

Fifthly, Consider a passionate, peevish, froward, pettish, per­verse Professor is seldome acquainted with the truth as it is in Jesus, meeknesse encapableth a man to receive the truth. Iames 1. 21. A froward heart and a perverse tongue, or pen com­monly goeth together, and Salomon saith that one findeth no good, and the other falleth into mischiefe, Pro. 17. 20. He that thinketh he knoweth nothing as he ought to know is in the sweetest capacity to be taught of the father, who filleth the hungry with good things, but sendeth the rich empty away. Resisting the proude, he giveth grace to the humble, the Lord guideth the meeke in judgement, and them will he teach his way. Psal. 25. 9. Those who are become like weaned children doth he teach knowledge, and understand doctrine. Esay 28. 9. A froward heart, tongue, or pen, is an abomination unto the Lord, and therefore the secrets of the Lord cannot be with such Swelling words commonly come from shallow braines; and the most ignorant are most conceited; With the lowly there is wisedome. Pro. 21. 2. A rayling tongue or pen is like the rage­ing waves foming out it's owne sham [...]. Jude 13. The Lord teach­eth the lowly person, and such is fit to teach his brother.

Sixtly, Consider how much men preiudiceth the truth by a­passionate endeavour to vindicate the same, rayling language [Page 5] and invective lines▪ vailes the truth that it cannot be seene, who loves to drinke in troubled waters? or puddle streames? When mens foame of mallice, envie and discontent, appeare▪ in the surface of their peevish lines, who will looke for truth therein▪ A smooth pen shall not bewitch me, for I will examine what it affirmes. A scolding dialect shall not corrupt me, for I will ne­ver bestow the paines to read it, truth hath never need of passi­on, but oft of patience. A froward pen oft times stir up other mens passions, but seldome setleth any mans judgement, frow­ardnesse raiseth up frowardnesse, and strife stirreth up strife, and both together rejoyceth the Divell and sporteth his chil­dren, and the truth is neglected all the while: He that endea­vors to conquer error with good successe, must bring along with him meekenesse and truth, and having both may ride on and prosper. Psal. 45. 4.

Seventhly. Men doe seldome contend for truth in a rayling dialect, it is mistery more then truth that is so sought out, pas­sion, envie, hatred, mallice are the fruits of the flesh, and can these contend for their distroyer the spirit of truth? an unbrid­led tongue, a licentious pen, is the common charracter of a rot­ten heart, 1 James 26. The passion of the pen above that of the tongue is the more dangerous signe that the heart is rotten: A passionate tongue doth many times argue the distempers of the head, when the consent of the heart cannot begotten▪ but a rayling pen doth clearly evince the hearts mallice, commanding the head to subserve the same, a passionate tongue doth often declare a man robbed of his reason, but a passionate pen doth more clearely evince a man robbed of the truth, for his reason is ranged in his malicious lines, the passion of the tongue doth largely proclaime sin in the heart, but the passion of the pen the heart in sin, for deliberation, invention, memory, witt, reason, all are commanded by that heart of sin, truth triumphs only in tittle, but pride and arrogancy in the matter it selfe.

Eightly, Consider how doth it gratifie the designes of the adversarie, that the Saints should thus wrangle each with his brother, how doth this cheare up the popish, Episcopall, Pres­byteriall, Independent, Antinominicall, Annabaptisticall, Je­suite: For I presume the Jesuite personates them all: and whose [Page 6] ends we prosecute by our unhappie divisions amongst our selves, how is this told in Gath, and published in Askalon, how doe the daughters of the Philistims rejoyce? and the daughters of the uncircumcised triumph? How doe they jeare at our dis­cord▪ that we our selves proves thornes in one anothers eyes, and goade in one anothers sides? boasting that they lasht us with rods, but we our selves with scorpions, and that our own little fingers will be heavier upon one another, then their loines were upon us all. They opprest us and we were pitied of all, we oppresse our selves and then who pitieth us: They ruin'd us by an usurpation, and shal we strive to ruine one another by a law? They crush't us by the heavie sentences of the Heigh Com­mission, & Star Chamber, & shal we endeavour to do the same by the Authority of Parliament? If we love not one another, let us love our selves, for each undermineth his owne security by circumventing his brothers peace.

Ninthly, Consider how do Saints loose in each others hearts, when they gall and greive and vex one another in each others pen. To give milke and honey for vinegar and gall, blessing for cursing, kind words for bitter language, this is indeed our duty, but hereunto who hath attained? And shall we tempt one another with such provocations▪ Sorrow and trouble, persecution and affliction, envie and mallice, evill speaking and railing, we expect from the world, but bitter quarter from bit­ter people: The Saints should be each others shelter, we doe not gather grapes from thornes, not briers from vines, men doe not gather figs from thistles, nor prickles from figg trees. Churlish language I expect from a Nabell, not from a David, Scoffs from an Ismael not from an Isaack, Rayling from a Rab­sheika, not from an Hezekiah, Dungeons from an Ahab, not from a Michaiah, Prisons from an Herod, not from Iohn the Baptist, Chaines from a Nero, not from a Paul, Banishment from Flavius Domitian, not from Iohn the Evangelist, Jeares from a Iulian, not from a Christian. No, no, gentlenesse and meekenesse, love and peace, kindnesse and goodnesse, bowells of mercy and compassion from the hearts and tongues, the hands and pens of all wherein dwells the spirit of Christ. But when our expectations are failed, looking for peace with Iere­mie [Page 7] and no good comes, for helpe from the Saints and behold trouble. When our brethren turnes Dragons, as Iob saith, and we are companions to Owles even birds of prey: How will our bowels boyle and resteth not, our harpe turnes into mourning, and our Organs into the voice of them that weepe? Job 30. 29. 31. Hard speeches and heavie hands upon the Saints of God from great Professors, proud lookes, and swelling words have formerly been the certaine prognosticks of approaching Apostacy: and that Charracter seldome failes. As for my part God give me favour in the eyes of those who are his Favourites, love in their hearts, intrest in their prayers, and make me to the uttmost a friend and a favourer of them, however they differ from me in my judgement.

Tenthly, Consider, wrangling, writing, and rayling lan­guage each against other in our owne party, hastneth our di­struction▪ and hindreth our reformation and who but a Jesuite delighteth herein? What is it which obstructeth the Parliament Assemblie, or Armies, but our unhappie divisions amongst our selves? We want love, and where love is not, where is our pie­ty? and where there is no unity, there is as little policie. For my part the unhappie quarrell between Presbyterian and Inde­pendent speaketh as sadly to me, and threatneth as sorely, as the wofull distance between King and Parliament, and the happie reconciliation of the former parties would quit my thoughts of the feare of the latter, and happie should that man be called by this present age, which should prove an instrument of so good a worke, But where is that pen of peace? and that heart of love? that spirit of meekenesse? and that head of wisedome? How beautifull should the very feet of those be which could bring such tydings of joy to this Kingdome.

Eleventhly, Consider, the difference is more in the heart then in the head, in the affections then in the judgement▪ which is more dangerous because lesse reconcileable, a gracious heart commands the head to hearken to truth, but a more sound head cannot command a perverse mind, the difference be­tweene the parties we speake of is more in shew, then in deed and truth, the Presbyterian is departed from Episcopacy. the Independent questions such and such a qualified Presbyterie, but they that are godly of both parties, are not engaged past a [Page 8] retreat to the truth of God. Who ever can shew it, could each of us lovingly here his brother, happily each might be bettered by the other, those that are the strongest Antagonists about Discipline suppose it a peice of policie, not of divinity, and is it policie for the Saints to ruine one another? Inteligent men are of opinion that i [...] each partie would with meekenesse and pati­ence here one another, reconciliation between them would at­tend the issue, and shall we destroy one another before we will give one another the heating? What aparrant untruths, and grosse mistakes even in matters of fact have beene reported of their dissenting brethren; for want of hearing them speake for themselves? I could instance in many in mine owne obser­vations, but that the making up, and not the widenning of breaches is my present purpose.

Twelfthly, Consider the deare relation wherein we stand each to other in Jesus Christ, Have we not the same Lord? the same faith? the same baptisme? Did not we all lie together as it were in the same wombe of the Almighties gratious pur­pose? are we not all the price of the same ransome? the redee­med of the same Saviour? Doth not the same spirit of Jesus breath in our hearts? the same blood of Jesus runne in our veines? Are we not all brethren in the faith? and shall breth­ren reproach brethren? brethren rayle against brethren? brethren undermine the peace and comfort of one another, is it brotherly to discover one anothers weakenesses, failings, and indiscretions? brethren accuse brethren? brethren betray bre­thren? What! brethren without bowells? without naturall affection to brethren? Who but a Cain will seeke the ruine of a brother Abell, because his holy services are more acceptable then his owne? Who but a Ham will betray the nakednesse of his owne familie? God put enmity between Satan and Saints, but Satan puts enmity between Saints and Saints; whose workes they doe that foment the same. An ungodly man dig­geth up evill, and in his lips there is a burning fire, and a froward man soweth strife, and a whisperer separateth chiefe freinds. Pro. 16. 27. 28. and it is a wicked man that walketh with a froward mouth, Pro. 6. 12. And shall such be found among the Saints? Oh where is that spirit which should knit our hearts together in love? Are wee not all members of the same body? if one [Page 9] suffer doe not all suffer? and shall we persecute one another? if one be disgrac'd doe we not all blush? and shall we shame one another? is love the figne of a Disciple of Christ? and shall we hate one another? doth not each member need his fellow: and shall each destroy each other? Is the body of Christ the horrid monster of these monstrous times? Is it thus amongst Turkes, and Pagans, Mahumitans, Atheists, or Papists? Doe Malignants thus penne it against Malignants, Cavaliers against Cavaliers? are there such bitter words or bitting language? such harsh sayings or hard speakings to be heard in the Camp of our adversaries? Deare sirs is it truth or trouble you thus per­sue? if the truth, fight for it in its own way, it calls for your love to it self & children & not for your ranckor, for your paines & not your passion, it calls for helpe and not for hindrance, If truth doth reigne, why scratch you her with a crowne of thornes, giving her vinegar and gall to drinke, If truth be queene her royall attendance and maids of honour should be love, and meekenesse, gentlenesse and goodnesse, kindnesse and mercy, forbearance and pitty. Why doe men vex her with pride & passion, strife & contention, frowardnes and anger? Her Kingdome is peace, her commands are love, her royall law to her [...]oyal Subjects is follow th [...] truth together in love, Ephes. 4. 15. Lyons & Wolves, Beares & Tigars, Dragons and Ultars, with such hurtfull creatures becomes the shady wildernesse of the wicked world, but none that doe destroy should once ap­proach the Lords holy Mountaine. it becomes Toads to belch out venome, and hellish furies to spit fire, each at other▪ and not the Saints of the most high God, shall they dig out one anothers bowels, rend one anothers name, plunder one a­nothers reputes dearest sirs Turne your swords into plowshares, and your speares into pruineing hookes, and learne no more to warr one a­gainst another. Esay 2. 4 Let the Wolfe dwell with the Lambe, and the Leopard lie downe with the Kid, and a child by truth leade them both▪ Let no corrupt communication come out of your mouth (or pen) but that which is good for the use of edifying, that may administer grace to the hearers, and readers, and let all bitter­nesse and wrath and anger, clamour and evill speaking (or writing) be put away from you, with all mallice▪ and be yee kind one to ano­ther, tender hearted▪ forgiving one another, as God for Christs sake hath forgiven you. Ephes. 4 29. 31. 32.