appears in him draw thine heart more towards him then that of flesh which appears take off thine heart from him We many times take notice of that which will divide and not of that which will unite A small errour was soon espied in certain pictures of Apelles when a thousand excellent touches were not at all observed One houre of Eclipse causeth the Sun to be more gazed on then a thousand faire days Those souldiers who followed Caesars triumph published his vices but concealed his vertues But dear Christians let us rather say one to another as Queen Elizabeth said to the Lord Burleigh sit down my Lord we make much of you not for your bad leg but for your good Head Let us make much of each other and sit down together not because there is badnesse in the feet but because there is goodnesse in the head and heart The fourth Principle 4. Principle censure â—â—t intentions Censure no mans intention till his practice either words or works discover his meaning Many times by their fears jealousies and suspitions men create that in their hearts which had never a place in the suspected parties imagination Iacob was needlesly troubled and causelesly afraid of his brother Esau when nothing gave him occasion to suspect his brother but his own guilty conscience which told him he did deserve it Iacob fears that he came to execute revenge when he comes to welcome home his brother and entertain him honourably Jealousie is as quick as Martial Law arraignes condemns and executes all in a moment * Mistakes of things â—ause things to be done â—misse Nothing doth more hurt and wrong to friends then jealousies Some cry out of some these men intend nothing but Anarchy and confusion so that shortly there will be no difference of nor respect to persons Others cry out of others these men intend nothing but Lordship and tyranny to encroach all power into their own hand and so to be Masters over our faith and to lord it over the Lords inheritance But why are ye become evil judges of thoughts are you the searchers of hearts you would judge more righteous judgement in this to judge according to appearance The fifth Principle 5. 5. Principle Incense not Do nothing whereby to incense and exasperate one another Provoke one another to love as much as you can but to wrath as little as you may nay not at all 'T is becoming Christians to use soft words and they turn away wrath but many words stir up strife Bitter words are like sharp swords they pierce to the very soule Prov. 15.1 But let others passion provoke your compassion 'T was sweetly said of Calvin concerning Luther Though he call me Devil I will call him Saint Oh that Christians would learn that lesson of Christ When you are reviled revile not again Alas do not men speak bitterly against bitter speaking and write bitterly against bitter writings becoming inexcusable thereby Rom. 2.1 for wherein they judge others they condemn themselves being doers of the same things Oh that Christians would overcome evil with good passion with meeknesse bitternesse with sweetnesse for a soft tongue breaks the bone Prov. 25.15 Oh how did Abigails affection conquer Davids passion though heated seven-fold And how did Davids kindnesse to Saul make Saul confesse his unkindnesse to David However others carry themselves toward us unbecoming Christians our carriage toward them should be no other then is becoming Christians A Publican will love where he finds love and salute when he is saluted but you ab you Christians are to exceed and excell in love to love when you are not loved though the more you love the lesse ye be heloved to speak faire when you are ill-spoken of not to render railing for railing 1 Pet. 3.8 9. but contrariwise blessing knowing that you are thereunto called Christians should be as the Angels 2 Pet. 2.11 which are greater in power and might yet bring no railing accusations before the Lord Michael the Arch-angel disputing with the Devil about the body of Moses durst not bring hearke ye Christians he durst not bring a railing accusation but said The Lord rebuke thee Let us do for the future as Johns disciples did by their Master when Herod slew him Mat. 14.12 they took up the body and buried it and went and told Jesus Let us bury in oblivion all railings and injuries only go and tell Iesus and say Lord rebuke them The sixth Principle 6. 6. Principle Go not about to make one another odious by representing things worse then they are Many times the picture of the Lion is more dreadful then the Lion himself Good Lord in what black ugly and deformed shapes do men set forth one another as if they were Monsters and no men Ah Pudétque referre Haec dici potuisse non potuisse refelli Ah I blush to tell it That I can speak it But cannot refell it Tertullus never strained his Oratory against Paul nor Tobias and Sanballat theirs against Nehemiah more then Christians if at least they be as they are called do strain theirs to bring one another under disrespect and odium The seventh Principle 7. Draw not conclusions from other mens Principles then say they are their opinions 7. Principle We may make the same complaint as David they wrest torture and wrack my words Alas Psal 56.5 men set every thing on the tenter-hooks and stretch and twist every Principle like a nose of wax Alas What pity 't is to see men invert and pervert one anothers words and at length to draw such conclusions as would make one think they meant what they never meant 'T were a good thing to interpret candidly and when a thing will bear a double construction to take it in the best sense But we see by sad experience that Sophistry makes more Syllogismes then Logick doth So some mistook and misreported Paul Rom. 3.8 as if he had said that we might do evil so good might come thereof Mat. 26.61 So the Iews depose that Christ said he would destroy the Temple at Ierusalem in three days and raise it again when he spake of his Body as appears Ioh. 2.21 John 2.21 what words thus wrested and perverted may not be called heresie and as they said of Christs words Blasphemy when if taken as meant and in their proper sense may be found very sound and consonant to truth Take heed therefore of glossing or commenting upon anothers Text. The eighth Principle 8. 8. Principle Do as you would be done to Grant to others what you would have others grant to you We are usually better at receiving then at giving we care not how much we receive nor how little we give though it be more honorable to give then to receive When our selves are inferiours and others superiours we beg as did the servant Matt. 18 26 Have patience a little have a little patience but when our selves are
righteousness of the Law in us deny the fulfilling of the Law without us Why should some like the Corinthians cry up Paul and Apollo and Cephas and neglect Christ and others cry up Christ and neglect * Yea that reject Paul and Apollo surely Paul Apollo Cephas and Christ are very good friends Christ is not included in Paul nor excluded from Paul but is within him and without him Some cry up Christ in the flesh others Christ in the spirit but beloved is Christ divided surely Christ in the flesh and Christ in the spirit do not oppose one another why then should any oppose them one to another Some are altogether for the letter others for the spirit and meaning of the word Beloved why should ye not be for both in one seeing they agree in one Letter and spirit Word and meaning do not disagree nor crosse one another The lesson when the Scholar hath learned it by heart doth not differ from that in the Book they are still one and the same lesson The Word is the meaning exprest the meaning is the Word explained Onely let me adde that though the word includes the meaning fully yet it doth not fully expresse the meaning as appears by Christs exposition of the Law Mat. 5. Some look but little to the outward conversation as if all Religion consisted in an inward retirement and contemplation others look as little to the inward as if all Religion were in the outward man but beloved the inward and outward man make but one man the inward and outward conversation but one conformity to the Will of God He doth not enjoy much of God within who walks not much with God without nor doth he walk much with God without who enjoyes not much of God within The seventh Principle 7. 7 Principle What ever was either rule or priviledge under the Law is still so under the Gospel unlesse we can shew its abrogation What was once discovered to be the will of God continues to be so till he himselfe do disanul it We see indeed that many things are revoked and though they were once his will are his will no longer for God doth not speak the word because the word is right but the word is right because God speaks it Let us not therefore think that the Old Testament's authority is not proof sufficient surely as far as I understand his will there is not abrogated in the New Testament abides still in its full force The eighth Principle 8. 8 Principle Use sweetnesse rather then violence words rather then Swords to convince one another use verba rather then verbera Argumenta Aristotelica rather then Bacillina rational Arguments rather then club-Law to win upon each other Certainly if reason and Scripture will not prevaile imprisonment c. are not like to do it I am sure the first is more sutable to man who cares not to be bound but with the cords of a man viz. love cords may binde up his hands that he cannot hurt but love binds up his heart that he will not hurt A Cart may break yee but it doth abide yee still but the Sun doth melt it out of it self I beseech you Beloved let us rather pray one for another then make a prey one of another if Christ come and find us beating our fellow-servants how ah how shall we look him in the face Oh that every one that reads would ask his heart concerning every Rule and Principle how far it doth concern himself and not put off as if others and not himself were spoken to Consider what hath been said Try all things hold fast that which is good and the Lord give you understanding in all things PART IV I shall adde some Arguments to provoke us to mutual love The first provoking Argument 1 Argument 1 T Is the will and command of the Lord Jesus Christ that we love one another And oh with what willingnesse should Christians embrace the will of Christ Certainly if his command be grievous to us the love of God is not in us 1 John 5.3 Alas how little is love your enemies observed when love one another is so little regarded Surely you would have been loth to have dealt so unkindly with a dead friend as not to observe his last Will and Testament and will ye deale thus with Christ are these the effects of your affection How can you prove what you professe that you are his friends when he saith John 15.14 ye are my friends if ye do whatsoever I command you never talk of friendship unlesse you obey him Reade over that place not overly but seriously 1 John 4.20 If a man say I love God and hate his Brother he is a lyar Do ye see this Christians Who speaks truth God or you You say you love God God saith you lie for you love not one another Meane ye to mock God when ye call upon him and pray thy will be done is not this his will that ye love one another what would you have God say Amen and you will not say so be it The second provoking Argument Secondly 2 Argument We have Christ for an example he lived and loved as well as suffered and died leaving us an example This is all we have to do in the world to shew forth the vertues of Christ and to wulk as we have him for an example We write not after our copy unlesse we live and love as Christ did See that remarkable inference 1 John 4. v. 10 11. Herein is love no t that we love God but that he loved us and sent his Sonne to be the propitiation for our sins v. 11. He draws this inference If God so loved us what then must we love God again nay that is not all but how ought we to love one another God having given us such an example Christ told the Jews * Abrahams children sons of imitation that if they had made Abraham their example they would do as Abraham did and surely did we propose Christ for our example we should walk as Christ If a Painter tell me he is about to draw the Picture of a man and it prove to be lik a beast I shall hardly beleeve that he had the Idea of a Man as an example in his fancy Surely while the products and results of our undertakings be so brutish and diabolical how can any man think that we have Christ as a pattern unlesse they judge Christ by us to be according to us viz. malicious and envious as we are Ah my Brethren tender the honour of Christ more he hath told the World that they may reade him in you and your obedience to his commands will give all the world to understand that ye are his Disciples alas what will men think of Christ when they see his Disciples walk in strife and bitter envyings You are his Epistle to be known and read of all men and if the copy contain such bitter
things will they not think that the original contains the same Ah Beloved why do you bring up an evill report upon the Lord Iesus When the streams are bitter will any think the fountain sweet The Academicks the Peripateticks the Stoicks and Epicureans and all the sects of the Philosophers were more careful to follow their leaders then Christians are to follow Christ But as Alexander said to a cowardly souldier of his called Alexander Leave off thy name or fight better never call your selves Christians and pretend to walk as you have Christ for an example unlesse men may read that in you which was read in Christ viz. love The third provoking Argument Thirdly Love is debt You owe love * 3 Argument Aut hoe non est Evangelium aut nos non sumus Evangelici and should owe nothing else to one another Christians will ye not be honest men and pay your debt Rom. 13.8 9 10. when you love one another you fulfil the Law and pay your debt Is it not strange that Christians should be such Antinomians this is Christs Law Love one another now you are Antinomians if ye love not one another certainly a man that is for love is no Antinomian for the Law is fulfilled in this one word viz. Love Look to it Christians you will never be out of the danger of being arrested one by another till you pay your debt and love one another The fourth provoking Argument Fourthly 4 Argument Your union and communion one with another your loving one of another will remove the scandals which your divisions bring upon the truth of God There is no such stumbling block which causeth the world to wave the way of God as the division of Saints It is bad like saith the World that they can teach us the truth when they cannot agree about it themselves Blessed God! what a reproach is this Oh that this should be published in Askalon and spoken in Gath Christians would it not make you blush if you should hear poor souls as I have heard the Lord knows with a sorry heart come and tell you that there is nothing keeps them so much in doubt nothing fills them so full of fears as the division of Saints Alas saith a poore soule my soule is in a strait betweene two and what to do I know not one tels me this is Scylla another tels me that 's Charybdis one tells me that in that way there is a Lion another tells me that if I leane on that wall a Serpent will bite me and this saith the poore soule even rends my heart to pieces Ah Christians let the sighing of these poore Babes and Infants soules prevaile with you yea let them who as yet are unborne being not new-borne see your sweet and loving conversation that they may be won by it The fifth provoking Argument Fifthly 5 Argument Your living in love will midwife into the World that long lookt and longed for man-child of Reformation with which we travel in birth to this very day Alas we are like Jacob and Esau strugling in the wombe for priority and Eldership and so prove our selves foolish children by standing in the way of breaking forth Every body cries out where is the Reformation you promised us a Reformation ah will ye not lay it to heart undoubtedly had you not fallen out about the way you had come to your journeys end long since Nothing retards and hinders publick motion so much as division when one goes this way another that 'T is spoken to the everlasting praise of Israel Judg. 18.1 they were gathered together as one man And ver 8. All the people arose as one man So Ezra 3.1 The people gathered together as one man Nehe. 8.1 And all the people gathered together as one man Had they been divided how had the work gone on Christians shall Israel in the flesh be as one man and shall not Israel in the spirit were they so zealous for the Type and shall not we for the Antitype yea for the shadow and shall not we for the body as you love publick settlement and safety love one another The sixth provoking Argument 6. Union and love will preserve you 6 Argument but division and envy will be your ruine Gal. 5.15 But if yee bite and devoure one another take heed ye be not consumed one of another What! are Christians become like Milstones which having no grise to grinde set themselves on fire that the World should hate you and seek your ruine is no wonder but that your selves should hate one another 't is monstrous Was it ever known that any hated his owne flesh you are flesh of flesh and bone of bone yea of one spirit with Jesus Christ Oh if you were but sensible how sensible Jesus Christ is hereof Think ye that it paines him not to have his members thus disjoynted surely he cries out I am wounded yea my friends wound me What! Brethren sheath their Swords in each others bowels Will ye bring that ruine upon your selves which the Divel and his agents have attempted but in vaine Will ye pull our one anothers eyes to make the Philistius sport Ah take heede lest whilst you fall out among your selves a common enemy fall in upon you and end the controversy by both your ends Surely the World hug themselves in these hopes and the Saints shrugge for these feares When Agamemnon and Achilles were fallen out Homer brings in Nestor perswading them to reconciliation from these two arguments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas great sadnesse will the Greekes possesse Priams and Trojans joy will be no lesse The World wisheth of you as Tacitus of the Germans if this people cannot love us that they would hate one another And will you give them their hearts desire must it againe be said Thy perdition is of thy self Oh Israel Oh England 'T is said of the stone Scyrus that while it is whole it swims on the water but being broken it sinkes Christians there is yet hope that being whole and united in love we may swim above all the waters that flow in upon us like mighty flouds but if we breake and divide we are like to sinke every Womans child of us Many other Arguments may be used but I hope a few words will be enough to the wise onely these three to conclude with First The Beasts of the field are not onely at peace with us but at peace among themselves they especially who are of the same kinde agree together Saevis futer se convenit ursis the wilde and savage Beares agree among themselves What shall the Lion lye downe with the Lambe and the Leopard with the Kid to teach Saints the way the Oxe and the Asse have more knowledge then my people said God of Israel and may we not say of the Elephants and Stags they have more love then Christians they will help and support one another but Christians Secondly wicked men Brethren in iniquity agree together Luk. 23.12 Look to it Christians That very same day Pilate and Herod were made friends together who before were at enmity among themselves Can ye reade this and not blush That very day that Christ was to be abased enemies became friends and at this day when Christ is to be advanced friends become enemies Christians where are your hearts Thirdly The Devills agree among themselves and as I may say love one another though it be but a devilish love Mar. 5.3 from v. 23. to 27. mark it I beseech you They will not cast out one another Do the Devills love their Kingdome so well that they will not divide it and do ye love ours so ill as to divide it and breake it will it not be bitterness in the latter end Mat. 2.45 they go and call one another and take possession and dwell there What can Devills dwell together and cannot Christians Oh! with what bleeding hearts should we think of this that the children of Hell should be wiser in their Generations then the children of Heaven I shall conclude with that Scripture Phil. 2. If therefore there be any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowels and mercies fulfil ye my joy that ye be like-minded having the same love being of one accord of one minde Let nothing be done through strife or vain glory but in lowlinesse of minde let each esteeme other better then himselfe looke not every man on his owne things but every man also on the things of others Let this minde be in you which was also in Christ Jesus Christians I would I were able to expresse my self with more affection in beseeching you to love one another I beseech you yea with beseechings I beseech you love one another Could I but paint out before you the pantings of my heart and set sighes before your sight and draw a draught of the groans which these considerations draw from my heart But All I will or can say is love love love The love of God and the God of love constrain you to love one another that it may at last be said of Christians as it was at first behold how they love one another FINIS
The New COMMAND RENEW'D OR Love one another Being an Endeavour after the Vnity of the Spirit in the Bond of Peace by several Vniting Principles Among which there are ten Rules for a Right understanding of Scripture very useful for these divided times By RALPH VENNING Psal 133.1 Behold how good and how pleasant it is for brethren to dwell together in Vnity LONDON Printed for John Rothwell at the Sunne and Fountain in PAULS Church-yard 1652. To all who professe love to the Lord Iesus and yet love not one another according to his example and command Beloved I Wish I could say of you as Paul did say of the Thessalonians 1 Thes 4.9 1 Thes 4.9 as touching brotherly love ye need not that I write unto you seeing ye your selves are taught of God to love one another But alas there 's need yea never more need that I should write unto you of brotherly love for 1 Cor. 3.3 whereas there is among you envying and strife and divisions are ye not carnal and walk as men as taught of men and not of God At quis ego tantis tantillus ego What am I to such an undertaking as this many the unworthiest of whom I am unworthy to follow have gone before me calling you to your calling love one another But do they not all say who hath believed our report to whom is the Arme of the Lord revealed Do they not all say We have laboured in vain We have cryed indeed in the chiefest places of concourse yea in the concourse of the chiefest even in the City * And in the high places of the City we have uttered our words and our lips drop't sweetnesse our voice was love love live in love But no man regarded all our counselt were set at nought Alas beloved what hopes is there left for me to prevail if Paul 's if Apollo 's if Christ's words have not taken with you can mine expect to finde acceptance and yet me thinks I hope beyond hope because I know that God hath all hearts in his own hand and can turn them when and by whom he pleaseth therefore though many out of their abundance have cast in much I hope my mite will not be rejected I must confesse I have for a great while forborn lest I should be a reproach and derision daily but I am now overcome and that by importunity not so much from without which yet was much as from within which was more for these words were within mine heart like a burning fire shut up and I was weary with forbearing I could not contain For while I held my peace from this good my heart was hot within me and while I was musing the fire burnt so that I could not but * The most of these heads were preach't at the Tower of London first speak with my tongue and now with my Pen. I said yea to my self and others I often said I was few of days and therefore I was afraid and durst not shew forth mine opinion I said days should speak and multitude of years should teach wisdom but the spirit within me constrained me and I spake and must speak that I may be refreshed My belly should I hold my peace at such a time as this if this Wine should not have vent would be ready to burst like new Bottles But let me not I pray you accept nor except any mans person neither let me give flattering titles nor upbraiding language unto any man should I do so my Maker would soon take me away I know God would lay it to my charge Censures perhaps I may undergo and I indeed expect it but not from you let the world scoffe I care not having learn't to passe through their good report and bad I am not ignorant in what a narrow way I walk how it concerns me to be cautious both what I speak and how for who would undertake to moderate the extreme immoderation of our days and yet for my own part I am not solicitous good meaning and innocency are carelesse and seldome fore-think what to say my conscience yea God himself bears me witnesse that I would not write a Syllable which should give offence Psalm 27.11 Teach me thy way O Lord and lead me in a plain path because of those which observe me I would willingly blot out any expression which might be liable to suspition for truly as Caesar said concerning his wife it is not enough not to be in fault but things relating to love as Caesars wife should not be suspected to be in fault I hope therefore if any thing do seeing it is against my will if any thing do escape me which may seem to deviate from the scope viz. love that your love for love of that which I write for and from viz. love will cover it with a charitable construction I have forborn to instance in any thing touching any part or parties which might but occasion a prejudice against any of the principles For as Solomon saith he that covereth a transgression seeketh love but he that repeateth a matter separateth very friends Prov. 17.9 And we finde it confirmed by experience that such proceedings they do but as Paul said of prophane and vain bablings increase to more ungodlinesse and their words 2 Tim. 2.16.17 will eat as doth a Gangrene of whom is c. I would therefore and I wish all would forget that which is behind that which is past viz. * Not looking so much how they came in as how we may get them out as one said of originall sin miscarriages arising from strife and envy and presse to that which is before and yet to come viz. * The more excellent way Love among Brethren I have not in the least made it my study or endeavour to dresse the matter in any habit but plain and I will give you my reason viz. I would not have words stay the Readers from attending the things That eloquence offers injury to things which draws us to observe it seeing words are only for the matters sake and should be no other then would promote it Octavius Augustus had a special care to expresse his mind and meaning most plainly and reprehended Marcus Antonius for writing such things that men did rather wonder at then understand Zeno was wont to say that he had two sorts of disciples the one he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who respected nothing more then language these he liked not so well the other he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curious to learn such words as were fit to expresse things by and these were his darlings Me thinks the Apostles discourse in 1 Cor. 14. should silence all tinckling Cymbals such as affect such words and phrases as rather tickle the itching ears of men then affect their affections or leave any impression on the hearts and conscience For my own part I acknowledge it my principle and I would be loth my practice should give it
convinced Many discourse dispute more for faction then satisfaction and hence come so many fractions Many yea too many discourse and dispute to shew forth themselves more then truth taking more care to shew what may be said then what should be said ever carping and making objections when there needs none to be made The nineth Principle 9. When truth is spoken yield to it 9. Principle yield to truth men thinke it a shame to submit and surrender themselves after they have so long and so stoutly stood in the defence of their opinion and therefore though they be convinced that their tenet is at least suspicious like so many sophisters in the Schooles they study to evade by distinctions rather then give glory to God in confessing their sin But Christians 't is no small conquest and victory that you obtain when your self error and darknesse is overcome and captivated by truth 'T is an honour to be overcome by truth but to overcome the truth is shame Plutarch makes it a great discovery of proficiency in vertue when a man doth not take it ill that he is confuted The tenth Principle 10. 10. Principle practise together When and as far as you are convinced practise Go together as far as you can what need you part till needs must you can agree to preach hear and pray together though in other things you differ I have seen such sweet successe upon the Prayers of Christians met together who have differed in several opinions that I cannot but beseech Christians that they would not forsake the assembling of themselves together as the manner of some is Heb. 10.25 Let us therefore Brethren Phil. 3.15 as many as be perfect be thus minded and whereto we have already attained let us walk by the same rule and if in any thing ye be otherwise minded God shall reveal even this unto you PART II. In the mean time let us like Christians observe these ensuing Principles More uniting Principles They are as salve and you may guesse at the nature of our wounds by them I shall leave the application of them to the blessing of God 1. 1. Principle forbearance LEt us bear with one another and forbear one another in love We are commanded to bear one anothers burdens Gal. 6.2 That so we may fulfill the Law of Christ and we shall undoubtedly be commended for 't is according to the good will of Christ if we bear one anothers burdens I am confident 't is a burden to many a soul that they are not in all things like minded unto their brethren Yea 't is not without some fear and trembling that in any thing they disagree from so many worthy and gracious men that are otherwise minded Oh help to bear or at least bear with the burden You cannot keep the unity of the spirit in the bond of peace unlesse you forbear one another in love as appears most plainly by their connection Eph. 4.2 3. forbearing one another in love endeavouring to keep the unity of the spirit in the bond of peace this endeavour for unity and peace will be lost unlesse God who bears with us teach us also to bear one with another Take these reasons for forbearance Reasons for forbearance 1. The onenesse of your end 1. You all pretend yea I hope intend the same end you professe one and the same design viz. the advancement of the Gospel of Peace and the Peace of the Gospel Should ye not therefore in relation to this end rejoyce that Christ is preach't though some should preach him out of envy and on purpose to adde to your bonds it was Pauls joy Phil. 1.15.16.18 Why my dearly Beloved are ye Ephraim against Manasseh and Manasseh against Ephraim seeing both are for Judah Oh that Ephraim might not envy Manasseh nor Manasseh vex Ephraim any more See that remarkable passage in Mar. 9. v. 38 saith John Master we saw one casting out Devils in thy name and he followeth not us and we forbad him because he followed not us Christians is not this many a mans language forbid him silence him out with him down with him why so why because he followeth not us But Jesus forbad John to forbid him for vers 39. Jesus said forbid him not and he gives two reasons of it First no man which shall do a miracle in my name can lightly speak evil of me Secondly v. 40. for he that is not against us is on our part Christians can he be against you that is for Christ what though he follow not you he notwithstanding carries on Christs end blessed God forbid this that we should forbid one another to do thy work 2. Reason you agree in the most and best 2. You agree in the most and the best things The Fundamentals and essentials of Religion in which you to whom I write do agree are of far more worth and therefore of far more concernment to ingage you then circumstantials and accidentals the things in which you disagree are to disingage you 3. 3. Reason consider your selves Consider that your selves also are men subject to the like infirmities with your Brethren and subject to the like passions and have also your failings and aberrations in many things we offend all who is there that sinneth not good Lord if thou should'st be so soon angry with us as we are one with another who could stand Gal. 6.1 I beseech you to read this Scripture with all lowlinesse and meeknesse of mind Gal. 6.1 Brethren if a man or as the margin reads it although a man be overtaken in a fault ye who are spiritual restore such an one in the spirit of meeknesse why so considering thy self lest thou also be tempted If thou be tempted that which thou findest fault with may be thy fault The second Principle 2. Until ye are agreed 2. Charity have charitable thoughts not hard and harsh censures of each others walking Judge it rather to be conscience then stubbornnesse which ingageth men to walk in different courses You would have others think so of yon why will not you think so of others who would not think but that to have every mans good will to keep the love of relations to enjoy their liberties men would comply with any thing were there not an awe upon their consciences whence it may arise I will not question Love thinks no evil viz. of others 1 Cor. 13.5 as well as towards others Love banisheth jealousies and suspicions and so consequently censures The third Principle 3. 3. Principle love whom God loves Draw not away your love when God draws not away his love dare any man deny his love to that man where God grants his love 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Maranatha But is any man beloloved and a lover of Christ Oh take heed deny him not your love Let that of the spirit which