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| author | Roger Frank <rfrank@pglaf.org> | 2025-10-15 05:21:54 -0700 |
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| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-15 05:21:54 -0700 |
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diff --git a/3614-h/3614-h.htm b/3614-h/3614-h.htm new file mode 100644 index 0000000..4ac2d4f --- /dev/null +++ b/3614-h/3614-h.htm @@ -0,0 +1,1612 @@ +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=US-ASCII" /> +<title>An Exhortation to Peace and Unity, by John Bunyan</title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + P { margin-top: .75em; + margin-bottom: .75em; + } + P.gutsumm { margin-left: 5%;} + P.poetry {margin-left: 3%; } + .GutSmall { font-size: 0.7em; } + H1, H2 { + text-align: center; + margin-top: 2em; + margin-bottom: 2em; + } + H3, H4, H5 { + text-align: center; + margin-top: 1em; + margin-bottom: 1em; + } + BODY{margin-left: 10%; + margin-right: 10%; + } + table { border-collapse: collapse; } +table {margin-left:auto; margin-right:auto;} + td { vertical-align: top; border: 1px solid black;} + td p { margin: 0.2em; } + .blkquot {margin-left: 4em; margin-right: 4em;} /* block indent */ + + .smcap {font-variant: small-caps;} + + .pagenum {position: absolute; + left: 92%; + font-size: small; + text-align: right; + font-weight: normal; + color: gray; + } + img { border: none; } + img.dc { float: left; width: 50px; height: 50px; } + p.gutindent { margin-left: 2em; } + div.gapspace { height: 0.8em; } + div.gapline { height: 0.8em; width: 100%; border-top: 1px solid;} + div.gapmediumline { height: 0.3em; width: 40%; margin-left:30%; + border-top: 1px solid; } + div.gapmediumdoubleline { height: 0.3em; width: 40%; margin-left:30%; + border-top: 1px solid; border-bottom: 1px solid;} + div.gapshortdoubleline { height: 0.3em; width: 20%; + margin-left: 40%; border-top: 1px solid; + border-bottom: 1px solid; } + div.gapdoubleline { height: 0.3em; width: 50%; + margin-left: 25%; border-top: 1px solid; + border-bottom: 1px solid;} + div.gapshortline { height: 0.3em; width: 20%; margin-left:40%; + border-top: 1px solid; } + .citation {vertical-align: super; + font-size: .8em; + text-decoration: none;} + img.floatleft { float: left; + margin-right: 1em; + margin-top: 0.5em; margin-bottom: 0.5em; } + img.floatright { float: right; + margin-left: 1em; margin-top: 0.5em; + margin-bottom: 0.5em; } + img.clearcenter {display: block; + margin-left: auto; + margin-right: auto; margin-top: 0.5em; + margin-bottom: 0.5em} + --> + /* XML end ]]>*/ + </style> +</head> +<body> +<pre> + +The Project Gutenberg eBook, An Exhortation to Peace and Unity, by John +Bunyan + + +This eBook is for the use of anyone anywhere in the United States and most +other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms of +the Project Gutenberg License included with this eBook or online at +www.gutenberg.org. If you are not located in the United States, you'll have +to check the laws of the country where you are located before using this ebook. + + + + +Title: An Exhortation to Peace and Unity + + +Author: John Bunyan + + + +Release Date: April 9, 2015 [eBook #3614] +[This file was first posted on June 15, 2001] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK AN EXHORTATION TO PEACE AND +UNITY*** +</pre> +<p>Transcribed from the “Works of the Puritan Divines +(Bunyan)”, 1845 Thomas Nelson edition, by David Price, +email ccx074@pglaf.org</p> +<h1>AN EXHORTATION TO PEACE AND UNITY.</h1> +<p>[We deem it proper to state, that, though the following +Treatise of Christian Union appears in nearly all the collected +editions of <span class="smcap">Bunyan’s Works</span>, yet +its genuineness has been called in question by the Rev. Mr Philip +in his admirable work, “The Life and Times of +Bunyan.” Without here entering into this question, we +have separately appended it to the works of Bunyan in this +volume, and trust that it will not prove unacceptable to our +readers, especially considering the efforts that are now being +made to promote the living union of all true Christians who hold +the one Lord, the one faith, and the one baptism.]</p> +<blockquote><p style="text-align: center"><i>Endeavouring to keep +the unity of the Spirit in the bond of peace</i>.—Ephesians +iv. 3.</p> +</blockquote> +<p><span class="smcap">Beloved</span>, religion is the great bond +of human society; and it were well if itself were kept within the +bond of unity; and that it may so be, let us, according to the +text, use our utmost endeavours “to keep the unity of the +Spirit in the bond of peace.”</p> +<p>These words contain a counsel and a caution: the counsel is, +That we endeavour the unity of the Spirit; the caution is, That +we do it in the bond of peace; as if I should say, I would have +you live in unity, but yet I would have you to be careful that +you do not purchase unity with the breach of charity.</p> +<p>Let us therefore be cautious that we do not so press after +unity in practice and opinion as to break the bond of peace and +affection.</p> +<p>In the handling of these words, I shall observe this +method.</p> +<p>I. I shall open the sense of the text.</p> +<p>II. I shall shew wherein this unity and peace +consist.</p> +<p>III. I shall shew you the fruits and benefits of it, +together with nine inconveniences and mischiefs that attend those +churches where unity and peace is wanting.</p> +<p>IV. And, lastly, I shall give you twelve directions and +motives for the obtaining of it.</p> +<p>1. As touching the sense of the text, when ye are +counselled to keep the unity of the Spirit, we are not to +understand the Spirit of God, as personally so considered; +because the Spirit of God, in that sense, is not capable of being +divided, and so there would be no need for us to endeavour to +keep the unity of it.</p> +<p>By the unity of the spirit then, we are to understand that +unity of mind which the Spirit of God calls for, and requires +Christians to endeavour after; hence it is that we are exhorted, +by one spirit, with one mind, to strive together for the faith of +the gospel; Phil. i. 27.</p> +<p>But farther, the apostle in these words alludes to the state +and composition of a natural body, and doth thereby inform us, +that the mystical body of Christ holds an analogy with the +natural body of man: as, 1. In the natural body there must +be a spirit to animate it; for the body without the spirit is +dead; James ii. 26. So it is in the mystical body of +Christ; the apostle no sooner tells of that one body, but he +minds us of that one Spirit; Eph. iv. 4.</p> +<p>2. The body hath joints and hands to unite all the +parts; so hath the mystical body of Christ; Col. ii. 19. +This is that bond of peace mentioned in the text, as also in the +16th verse of the same chapter, where the whole body is said to +be fitly joined together, and compacted, by that which every +joint supplieth.</p> +<p>3. The natural body receives counsel and nourishment +from the head; so doth the mystical body of Christ; he is their +counsellor, and him they must hear; he is their head, and him +they must hold: hence it is that the apostle complaineth, Col. +ii. 19, of some that did not hold the head from which the whole +body by joints and hands hath nourishment.</p> +<p>4. The natural body cannot well subsist, if either the +spirit be wounded or the joints broken or dislocated; the body +cannot bear a wounded or broken spirit—“A broken +spirit drieth the bones;” Prov. xvii. 22, and “A +wounded spirit who can bear?” Prov. xviii. 14. And, +on the other hand, how often have the disjointing of the body, +and the breakings thereof, occasioned the expiration of the +spirit? In like manner it fares with the mystical body of +Christ; how do divided spirits break the bonds of peace, which +are the joints of this body? And how do the breakings of +the body and church of Christ wound the spirit of Christians, and +oftentimes occasion the spirit and life of Christianity to +languish, if not to expire. How needful is it then that we +endeavour the unity of the spirit in the bond of peace!</p> +<p>II. I now come to shew you wherein this unity and peace +consists; and this I shall demonstrate in five particulars.</p> +<p>1. This unity and peace may consist with the ignorance +of many truths, and in the holding of some errors; or else this +duty of peace and unity could not be practicable by any on this +side perfection: but we must now endeavour the unity of the +spirit, till we come to the unity of the faith, and of the +knowledge of the Son of God; Eph. iv. 13. Because now, as +the apostle saith, “We know in part, and we prophesy in +part,” and “Now we see through a glass darkly;” +1 Cor. xiii. 9, 12. And as this is true in general, so we +may find it true if we descend to particular instances. The +disciples seem to be ignorant of that great truth which they had +often, and in much plainness, been taught by their Master once +and again, viz., that his kingdom was not of this world, and that +in the world they should suffer and be persecuted; yet in the 1st +of the Acts, ver. 6, we read, that they asked of him if he would +at this time restore the kingdom to Israel? thereby discovering +that Christ’s kingdom (as they thought) should consist in +his temporal jurisdiction over Israel, which they expected should +now commence and take place amongst them. Again, our Lord +tells them, that he had many things to say (and these were many +important truths) which they could not now bear; John xvi. +12. And that these were important truths, appear by the +10th and 11th verses, where he is discoursing of righteousness +and judgment, and then adds, that he had yet many things to say +which they could not bear; and thereupon promises the Comforter +to lead them into <span class="GutSmall">ALL TRUTH</span>; which +implies, that they were yet ignorant of many truths, and +consequently held divers errors; and yet for all this, he prays +for, and presses them to, their great duty of peace and unity; +John xiv. 27; xvii. 21. To this may be added that of Heb. +v. 11, where the author saith, he had many things to say of the +priestly office of Christ, which by reason of their dulness they +were not capable to receive; as also that in the 10th of the +Acts, where Peter seems to be ignorant of the truth, viz., that +the gospel was to be preached to all nations; and contrary +hereunto, he erred in thinking it unlawful to preach amongst the +Gentiles. I shall add two texts more, one in Acts xix., +where we read that those disciples which had been discipled and +baptized by John were yet ignorant of the Holy Ghost, and knew +not (as the text tells us) whether there were any holy Ghost or +no; though John did teach constantly, that he that should come +after him should baptize with the Holy Ghost and fire. From +hence we may easily and plainly infer, that Christians may be +ignorant of many truths, by reason of weak and dull capacities, +and other such like impediments, even while those truths are with +much plainness delivered to them. Again, we read, Heb. v. +13, of some that were unskilful in the word of righteousness, who +nevertheless are called babes in Christ, and with whom unity and +peace is to be inviolably kept and maintained.</p> +<p>2. As this unity and peace may consist with the +ignorance of many truths, and with the holding some errors, so it +must consist with (and it cannot consist without) the believing +and practising those things which are necessary to salvation and +church-communion; and they are, 1st, Believing that Christ the +Son of God died for the sins of men. 2d, That whoever +believeth ought to be baptized. The third thing essential +to this communion, is a holy and a blameless conversation.</p> +<p>(1.) That believing that the Son of God died for the +sins of men is necessary to salvation, I prove by these texts, +which tell us, that he that doth not believe shall be damned, +Mark xvi. 16; John iii. 36; Rom. x. 9.</p> +<p>That it is also necessary to church-communion appears from +Matt. xvi. 16–18. Peter having confessed that Christ +was the Son of the living God, Christ thereupon assures Peter, +that upon this rock, viz., this profession of faith, or this +Christ which Peter had confessed, he would build his church, and +the gates of hell should not prevail against it. And, 1 +Cor. iii. 11, the apostle having told the Corinthians that they +were God’s building, presently adds, that they could not be +built upon any foundation but upon that which was laid, which was +Jesus Christ. All which proves, that Christian society is +founded upon the profession of Christ; and not only scripture, +but the laws of right reason, dictate this, that some rules and +orders must be observed for the founding all society, which must +be consented to by all that will be of it. Hence it comes +to pass, that to own Christ as the Lord and head of Christians is +essential to the founding of Christian society.</p> +<p>(2.) The Scriptures have declared, that this faith gives +the professors of it a right to baptism, as in the case of the +eunuch, Acts viii. When he demanded why he might not be +baptized, Philip answered, that if he believed with all his +heart, he might. The eunuch thereupon confessing Christ, +was baptized.</p> +<p>Now, that baptism is essential to church-communion, I prove +from 1 Cor. xii., where we shall find the apostle labouring to +prevent an evil use that might be made of spiritual gifts, as +thereby to be puffed up, and to think that such as wanted them +were not of the body, or to be esteemed members: he thereupon +resolves, that whoever did confess Christ, and own him for his +head, did it by the Spirit, ver. 3, though they might not have +such a visible manifestation of it as others had, and therefore +they ought to be owned as members, as appears, ver. 23. And +not only because they have called him Lord by the Spirit, but +because they have, by the guidance and direction of the same +Spirit, been baptized, ver. 13, “For by one Spirit we are +all baptized into one body,” &c. I need not go +about to confute that notion that some of late have had of this +text., viz., that the baptism here spoken of is the baptism of +the Spirit, because you have not owned and declared that notion +as your judgment, but on the contrary, all of you that I have +ever conversed with, have declared it to be understood of baptism +with water, by the direction of the Spirit: If so, then it +follows, that men and women are declared members of +Christ’s body by baptism, and cannot be by scripture +reputed and esteemed so without it; which farther appears from +Rom. vi. 5, where men by baptism are said to be +“planted” into the likeness of his death and Col. ii. +12, we are said to be “buried with him” by +baptism. All which, together with the consent of all +Christians (some few in these later times excepted), do prove +that baptism is necessary to the initiating persons into the +Church of Christ.</p> +<p>(3.) Holiness of life is essential to church-communion, +because it seems to be the reason why Christ founded a church in +the world, viz., that men might thereby be watched over, and kept +from falling; and that if any be overtaken with a fault, he that +is spiritual might restore him, that by this means men and women +might be preserved without blame to the coming of Christ; and the +grace of God teacheth us to deny ungodliness and worldly lusts, +and to live soberly and uprightly in this present evil world; +Tit. ii. 11, 12. “And let every one that nameth the +name of Christ, depart from iniquity;” 2 Tim. ii. 19. +And James tells us (speaking of the Christian religion), that +“pure religion, and undefiled before God, is this, To visit +the fatherless and widows in their affliction, and to keep +ourselves unspotted from the world;” James i. 27. +From all which (together with many more texts that might be +produced) it appears, that an unholy and profane life is +inconsistent with Christian religion and society; and that +holiness is essential to salvation and church-communion. So +that these three things, faith, baptism, and a holy life, as I +said before, all churches must agree and unite in, as those +things which, when wanting, will destroy their being. And +let not any think, that when I say, believing the Son of God died +for the sins of men is essential to salvation and +church-communion, that I hereby would exclude all other articles +of the Christian creed as not necessary; as the belief of the +resurrection of the dead, and eternal judgment, &c., which, +for want of time, I omit to speak particularly to, and the +rather, because I understand this great article of believing the +Son of God died for the sins of men is comprehensive of all +others, and is that from whence all other articles may easily be +inferred.</p> +<p>And here I would not be mistaken, as though I held there was +nothing else for Christians to practise, when I say this is all +that is requisite to church-communion; for I very well know, that +Christ requires many other things of us, after we are members of +his body, which, if we knowingly or maliciously refuse, may be +the cause, not only of excommunication, but damnation. But +yet these are such things as relate to the well-being and not to +the being of churches; as laying on of hands in the primitive +times upon believers, by which they did receive the gifts of the +Spirit: This, I say, was for the increase and edifying of the +body, and not that thereby they might become of the body of +Christ, for that they were before. And do not think that I +believe laying on of hands was no apostolical institution, +because I say men are not thereby made members of Christ’s +body, or because I say that it is not essential to +church-communion. Why should I be thought to be against a +fire in the chimney, because I say it must not be in the thatch +of the house? Consider, then, how pernicious a thing it is +to make every doctrine (though true) the bond of communion; this +is that which destroys unity, and by this rule all men must be +perfect before they can be in peace: for do we not see daily, +that as soon as men come to a clearer understanding of the mind +of God (to say the best of what they hold), that presently all +men are excommunicable, if not damnable, that do not agree with +them. Do not some believe and see that to be pride and +covetousness, which others do not, because (it may be) they have +more narrowly and diligently searched into their duty of these +things than others have? What then? Must all men that +have not so large acquaintance of their duty herein be +excommunicated? Indeed it were to be wished that more +moderation in apparel and secular concernments were found among +churches: but God forbid, that if they should come short herein, +that we should say, as one lately said, that he could not +communicate with such a people, because they were proud and +superfluous in their apparel.</p> +<p>Let me appeal to such, and demand of them, if there was not a +time, since they believed and were baptized, wherein they did not +believe laying on of hands a duty? and did they not then believe, +and do they not still believe, they were members of the body of +Christ? And was not there a time when you did not so well +understand the nature and extent of pride and covetousness as now +you do? And did you not then believe, and do you not still +believe, that you were true members of Christ, though less +perfect? Why then should you not judge of those that differ +from you herein, as you judged of yourselves when you were as +they now are? How needful then is it for Christians to +distinguish (if ever they would be at peace and unity) between +those truths which are essential to church-communion, and those +that are not?</p> +<p>3. Unity and peace consists in all as with one shoulder +practising and putting in execution the things we do know; Phil. +iii. 16. “Nevertheless, whereto we have already +attained, let us walk by the same rule, and mind the same +thing.” How sad is it to see our zeal consume us and +our precious time in things doubtful and disputable, while we are +not concerned nor affected with the practice of those +indisputable things we all agree in! We all know charity to +be the great command, and yet how few agree to practise it? +We all know they that labour in the word and doctrine are worthy +of double honour; and that God hath ordained, that they which +preach the gospel should live of the gospel. These duties, +however others have cavilled at them, I know you agree in them, +and are persuaded of your duty therein: but where is your zeal to +practise? O how well would it be with churches, if they +were but half as zealous for the great, and plain, and +indisputable things, and the more chargeable and costly things of +religion, as they are for things doubtful or less necessary, or +for things that are no charge to them, and cost them nothing but +the breath of contention, though that may be too great a price +for the small things they purchase with it!</p> +<p>But further, Do we not all agree, that men that preach the +gospel should do it like workmen that need not be ashamed? and +yet how little is this considered by many preachers, who never +consider before they speak of what they say, or whereof they +affirm! How few give themselves to study that they may be +approved! How few meditate and give themselves to these +things, that their profiting may appear to all!</p> +<p>For the Lord’s sake let us unite to practise those +things we know; and if we would have more talents, let us all +agree to improve those we have.</p> +<p>See the spirit that was among the primitive professors, that +knowing and believing how much it concerned them in the +propagating of Christianity, to shew forth love to one another +(that so all might know them to be Christ’s disciples), +rather than there should be any complainings among them, they +sold all they had. O how zealous were these to practise, +and as with one shoulder to do that that was upon their hearts +for God! I might further add, how often have we agreed in +our judgment? and hath it not been upon our hearts, that this and +the other thing is good to be done, to enlighten the dark world, +and to repair the breaches of churches, and to raise up those +churches that now lie gasping, and among whom the soul of +religion is expiring? But what do we more than talk of +them? Do not most decline these things, when they either +call for their purses or their persons to help in this and such +like works as these? Let us then, in what we know, unite, +that we may put it in practice, remembering, that if we know +these things, we shall be happy if we do them.</p> +<p>4. This unity and peace consists in our joining and +agreeing to pray for, and to press after, those truths we do not +know. The disciples in the primitive times were conscious +of their imperfections, and therefore they with one accord +continued in prayer and supplications. If we were more in +the sense of our ignorance and imperfections, we should carry it +better towards those that differ from us: then we should abound +more in the spirit of meekness and forbearance, that thereby we +might bring others (or be brought by others) to the knowledge of +the truth: this would make us go to God, and say with Elihu, Job +xxxiv. 32, “That which we know not, teach thou +us.” Brethren, did we but all agree that we were +erring in many things, we should soon agree to go to God, and +pray for more wisdom and revelation of his mind and will +concerning us.</p> +<p>But here is our misery, that we no sooner receive any thing +for truth, but we presently ascend the chair of infallibility +with it, as though in this we could not err: hence it is we are +impatient of contradiction, and become uncharitable to those that +are not of the same mind; but now a consciousness that we may +mistake, or that if my brother err in one thing, I may err in +another; this will unite us in affection, and engage us to press +after perfection, according to that of the apostle; Phil. iii. +13–15, “Brethren, I count not myself to have +apprehended: But this one thing I do, forgetting those things +which are behind, and reaching forth unto those things which are +before, I press toward the mark, for the prize of the high +calling of God in Christ Jesus. And if in any thing ye be +otherwise minded, God shall reveal even this unto +you.” O then that we could but unite and agree to go +to God for one another, in confidence that he will teach us; and +that if any one of us want wisdom (as who of us does not), we +might agree to ask of God, who giveth to all men liberally, and +upbraideth no man! Let us, like those people spoken of in +the 2d of Isaiah, say to one another, “Come, let us go to +the Lord, for he will teach us of his ways, and we will walk in +his paths.”</p> +<p>5. This unity and peace mainly consists in unity of love +and affection: this is the great and indispensable duty of all +Christians; by this they are declared Christ’s disciples; +And hence it is that love is called “the great +commandment,” “the old commandment,” and +“the new commandment;” that which was commanded in +the beginning, and will remain to the end, yea, and after the +end. 1 Cor. xiii. 8, “Charity never faileth; but whether +there be tongues, they shall cease; or whether there be +knowledge, it shall vanish away.” And ver. 13, +“And now abideth faith, hope, charity; but the greatest of +these is charity.” And Col. iii. 14, “Above all +these things, put on charity, which is the bond of +perfectness;” because charity is the end of the +commandment, 1 Tim. i. 5. Charity is therefore called +“the royal law;” as though it had a superintendency +over other laws, and doubtless is a law to which other laws must +give place, when they come in competition with it; “above +all things, therefore, have fervent charity among yourselves; for +charity shall cover the multitude of sins;” 1 Pet. iv. +8. Let us therefore live in unity and peace, and the God of +love and peace will be with us.</p> +<p>That you may so do, let me remind you (in the words of a +learned man), that the unity of the church is a unity of love and +affection, and not a bare uniformity of practice and opinion.</p> +<p>III. Having shewn you wherein this unity consists, I now +come to the third general thing propounded: and that is, to shew +you the fruits and benefits of unity and peace, together with the +mischiefs and inconveniences that attend those churches where +unity and peace are wanting.</p> +<p>1. Unity and peace is a duty well-pleasing to God, who +is styled the author of peace and not of confusion. In all +the churches God’s Spirit rejoiceth in the unity of our +spirits; but on the other hand, where strife and divisions are, +there the Spirit of God is grieved. Hence it is that the +apostle no sooner calls upon the Ephesians not to grieve the +Spirit of God, but he presently subjoins us a remedy against that +evil, that they put away bitterness and evil-speaking, and be +kind one to another, and tender-hearted, forgiving one another, +even as God for Christ’s sake hath forgiven them; Eph. iv. +30, 32.</p> +<p>2. As unity and peace is pleasing to God, and rejoiceth +his Spirit, so it rejoiceth the hearts and spirits of God’s +people. Unity and peace brings heaven down upon earth among +us: hence it is that the apostle tells us, Rom. iv. 17, that +“the kingdom of God is not meat and drink, but +righteousness and peace and joy in the Holy Ghost.” +Where unity and peace is, there is heaven upon earth; by this we +taste the first fruits of that blessed estate we shall one day +live in the fruition of; when we shall come “to the general +assembly and church of the first-born, whose names are written in +heaven, and to God the judge of all, and to the spirits of just +men made perfect;” Heb. xii. 23.</p> +<p>This outward peace of the church (as a learned man observes) +distils into peace of conscience, and turns writings and readings +of controversy into treatises of mortification and devotion.</p> +<p>And the Psalmist tells us, that it is not only good, but +pleasant for brethren to dwell together in unity, Psalm +cxxxiii. But where unity and peace is wanting, there are +storms and troubles; “where envy and strife is, there is +confusion and every evil work;” James iii. 16. It is +the outward peace of the church that increaseth our inward joy; +and the peace of God’s house gives us occasion to eat our +meat with gladness in our own houses, Acts ii. 46.</p> +<p>3. The unity and peace of the church makes communion of +saints desirable. What is it that embitters +church-communion, and makes it burdensome, but divisions? +Have you not heard many complain, that they are weary of +church-communion, because of church-contention? but now where +unity and peace is, there Christians long for communion.</p> +<p>David saith, that he was glad when they said unto him, +“Let us go to the house of God;” Psalm cxxii. +1. Why was this, but because (as the third verse tells us) +Jerusalem was a city compact together, where the tribes went up, +the tribes of the Lord, to give thanks to his name? And +David, speaking of the man that was once his friend, doth thereby +let us know the benefit of peace and unity; Psalm lv. 14. +“We,” saith he, “took sweet counsel together, +and walked to the house of God in company.” Where +unity is strongest, communion is sweetest and most +desirable. You see then that peace and union fills the +people of God with desires after communion: but, on the other +hand, hear how David complains, Psalm cxx., “Wo is me, that +I sojourn in Mesech, and that I dwell in the tents of +Kedar.” The Psalmist here is thought to allude to a +sort of men that dwelt in the deserts of Arabia, that got their +livings by contention; and therefore he adds, ver. 6, that his +soul had long dwelt with them that hated peace. This was +that which made him long for the courts of God, and esteem one +day in his house better than a thousand. This made his soul +even faint for the house of God, because of the peace of it; +“Blessed are they,” saith he, “that dwell in +thy house, they will be still praising thee.” There +is a certain note of concord, as appears, Acts ii., where we read +of primitive Christians, meeting with one accord, praising +God.</p> +<p>4. Where unity and peace is, there many mischiefs and +inconveniences are prevented, which attend those people where +peace and unity are wanting: and of those many that might be +mentioned, I shall briefly insist upon these nine.</p> +<p>1. Where unity and peace is wanting, there is much +precious time spent to no purpose. How many days are spent, +and how many fruitless journeys made to no profit, where the +people are not in peace? how often have many redeemed time (even +in seed-time and harvest) when they could scarce afford it, to go +to church, and, by reason of their divisions, come home worse +than they went, repenting they have spent so much precious time +to so little benefit? How sad is it to see men spend their +precious time, in which they should work out their salvation, in +labouring, as in the fire, to prove an uncertain and doubtful +proposition, and to trifle away their time, in which they should +make their calling and election sure, to make sure of an opinion, +which, when they have done all, they are not infallibly sure +whether it be true or no, because all things necessary to +salvation and church-communion are plainly laid down in +scripture, in which we may be infallibly sure of the truth of +them; but for other things that we have no plain texts for, but +the truth of them depends upon our interpretations, here we must +be cautioned, that we do not spend much time in imposing those +upon others, or venting those among others, unless we can assume +infallibility, otherwise we spend time upon uncertainty. +And whoever casts their eyes abroad, and do open their ears to +intelligence, shall both see, and to their sorrow hear, that many +churches spend most of their time in jangling and contending +about those things which are neither essential to salvation nor +church-communion; and that which is worse, about such doubtful +questions which they are never able to give an infallible +solution of. But now where unity and peace is, there our +time is spent in praising God; and in those great questions, What +we should do to be saved? and, How we may be more holy and more +humble towards God, and more charitable and more serviceable to +one another?</p> +<p>2. Where unity and peace is wanting, there is evil +surmising and evil speaking, to the damage and disgrace, if not +to the ruining, of one another; Gal. v. 14, 15. The whole +law is fulfilled in one word, “Thou shalt love thy +neighbour as thyself. But if you bite and devour one +another, take heed you be not consumed one of +another.” No sooner the bond of charity is broken, +which is as a wall about Christians, but soon they begin to make +havock and spoil of one another; then there is raising evil +reports, and taking up evil reports, against each other. +Hence it is that whispering and backbiting proceeds, and going +from house to house to blazon the faults and infirmities of +others: hence it is that we watch for the haltings of one +another, and do inwardly rejoice at the miscarriages of others, +saying in our hearts, “ha! ha! so we would have it:” +but now where unity and peace is, there is charity; and where +charity is, there we are willing to hide the faults, and cover +the nakedness, of our brethren. “Charity thinketh no +evil;” 1 Cor. xiii. 5; and therefore it cannot surmise, +neither will it speak evil.</p> +<p>3. Where unity and peace is wanting, there can be no +great matters enterprised—we cannot do much for God, nor +much for one another; when the devil would hinder the bringing to +pass of good in nations and churches, he divides their counsels +(and as one well observes), he divides their heads, that he may +divide their hands; when Jacob had prophesied of the cruelty of +Simon and Levi, who were brethren, he threatens them with the +consequent of it; Gen. xlix. 7, “I will divide them in +Jacob, and scatter them in Israel.” The devil is not +to learn that maxim he hath taught the Machiavellians of the +world, <i>Divide et impera</i>; divide and rule. It is an +united force that is formidable. Hence the spouse in the +Canticles is said to be but one, and the only one of her mother; +Cant. vi. 9. Here upon it is said of her, ver. 10, +“That she is terrible as an army with banners.” +What can a divided army do, or a disordered army that have lost +their banners, or for fear or shame thrown them away? In +like manner, what can Christians do for Christ, and the enlarging +of his dominions in the world, in bringing men from darkness to +light, while themselves are divided and disordered? Peace +is to Christians as great rivers are to some cities, which +(besides other benefits and commodities) are natural +fortifications by reason whereof those places are made +impregnable; but when, by the subtilty of an adversary or the +folly of the citizens, these waters come to be divided into +little petty rivulets, how soon are they assailed and +taken? Thus it fares with churches, when once the devil or +their own folly divides them, they will be so far from resisting +of him, that they will be soon subjected by him.</p> +<p>Peace is to churches as walls to a city; nay, unity hath +defended cities that had no walls. It was once demanded of +Agesilaus, why Lacedemon had no walls; he answers (pointing back +to the city), That the concord of the citizens was the strength +of the city. In like manner, Christians are strong when +united; then they are more capable to resist temptation, and to +succour such as are tempted. When unity and peace is among +the churches, then are they like a walled town; and when peace is +the church’s walls, salvation will be her bulwarks.</p> +<p>Plutarch tells us of one Silurus that had eighty sons, whom he +calls to him as he lay upon his death-bed, and gave them a sheaf +of arrows, thereby to signify, that if they lived in unity, they +might do much, but if they divided, they would come to +nothing. If Christians were all of one piece, if they were +all but one lump, or but one sheaf or bundle, how great are the +things they might do for Christ and his people in the world, +whereas otherwise they can do little but dishonour him, and +offend his!</p> +<p>It is reported of the leviathan, that his strength is in his +scales; Job xli. 15–17, “His scales are his pride, +shut up together as with a close seal; one is so near to another, +that no air can come between them: they are joined together, they +stick together, they cannot be sundered.” If the +church of God were united like the scales of the leviathan, it +would not be every brain-sick notion, nor angry speculation, that +would cause its separation.</p> +<p>Solomon saith, “Two are better than one,” because, +if one fall, the other may raise him; then surely twenty are +better than two, and an hundred are better than twenty, for the +same reason; because they are more capable to help one +another. If ever Christians would do any thing to raise up +the fallen tabernacles of Jacob, and to strengthen the weak, and +comfort the feeble, and to fetch back those that have gone +astray, it must be by unity.</p> +<p>We read of the men of Babel, Gen xi. 6, “The Lord said, +Behold, the people are one, &c., and now nothing will be +restrained from them that they have imagined to do.”</p> +<p>We learn by reason, what great things may be done in worldly +achievements where unity is; and shall not reason (assisted with +the motives of religion) teach us, that unity among Christians +may enable them to enterprise greater things for Christ? +Would not this make Satan fall from heaven like lightning? +For as unity built literal Babel, it is unity that must pull down +mystical Babel. And, on the other hand, where divisions +are, there is confusion; by this means a Babel hath been built in +every age. It hath been observed by a learned man—and +I wish I could not say truly observed—that there is most of +Babel and confusion among those that cry out most against it.</p> +<p>Would we have a hand to destroy Babylon? let us have a heart +to unite one among another.</p> +<p>Our English histories tell us, that after Austin the monk had +been some time in England, he heard of some of the remains of the +British Christians, which he convened to a place which Cambden in +his Britannia calls “Austin’s Oak.” Here +they met to consult about matters of religion; but such was their +division, by reason of Austin’s imposing spirit, that our +stories tell us that synod was only famous for this, that they +only met and did nothing. This is the mischief of +divisions—they hinder the doing of much good; and if +Christians that are divided be ever famous for any thing, it will +be, that they have often met together, and talked of this and the +other thing, but they did nothing.</p> +<p>4. Where unity and peace is wanting, there the weak are +wounded, and the wicked are hardened. Unity may well be +compared to precious oil, Psalm cxxxiii. 2. It is the +nature of oil to heal that which is wounded, and to soften that +which is hard. Those men that have hardened themselves +against God, and his people, when they shall behold unity and +peace among them, will say, God is in them indeed: and on the +other hand, are they not ready to say, when they see you divided, +That the devil is in you that you cannot agree!</p> +<p>5. Divisions and want of peace keep those out of the +church that would come in; and cause many to go out that are +in.</p> +<p>“The divisions of Christians (as a learned man observes) +are a scandal to the Jews, an opprobrium to the Gentiles, and an +inlet to atheism and infidelity:” insomuch that our +controversies about religion (especially as they have been of +late managed) have made religion itself become a +controversy. O then, how good and pleasant a thing is it +for brethren to dwell together in unity! The peace and +unity that was among the primitive Christians drew others to +them. What hinders the conversion of the Jews, but the +divisions of Christians? Must I be a Christian? says the +Jew. What Christian must I be? what sect must I be +of? The Jews (as one observes), glossing upon that text in +Isa. xi. 6, where it is prophesied, That the lion and the lamb +shall lie down together, and that there shall be none left to +hurt nor destroy in all God’s holy mountain: they +interpreting these sayings to signify the concord and peace that +shall be among the people that shall own the Messiah, do from +hence conclude, that the Messiah is not yet come, because of the +contentions and divisions that are among those that profess +him. And the apostle saith, 1 Cor. xiv. 23, that if an +unbeliever should see their disorders, he would say they were +mad; but where unity and peace is, there the churches are +multiplied. We read, Acts ix., that when the churches had +rest, they multiplied; and Acts ii. 46, 47, when the church was +serving God with one accord, “the Lord added to them daily +such as should be saved.”</p> +<p>It is unity brings men into the church, and divisions keep +them out. It is reported of an Indian, passing by the house +of a Christian, and hearing them contending, being desired to +turn in, he refused, saying, “Habamach dwells there,” +meaning that the devil dwelt there: but where unity and peace is, +there God is; and he that dwells in love, dwells in God. +The apostle tells the Corinthians, that if they walked orderly, +even the unbelievers would hereby be enforced to come and +worship, and say, God was in them indeed. And we read, +Zech. viii. 23, of a time when ten men shall take hold of a Jew, +and say, “We will go with you, for we have heard that God +is with you.”</p> +<p>And hence it is that Christ prays, John xvii. 21, that his +disciples might be one, as the Father and he were one, that the +world might believe the Father sent him: as if he should say, you +may preach me as long as you will, and to little purpose, if you +are not at peace and unity among yourselves. Such was the +unity of Christians in former days, that the intelligent heathen +would say of them, that though they had many bodies, yet they had +but one soul. And we read the same of them, Acts iv. 32, +that “the multitude of them that believed were of one heart +and one soul.”</p> +<p>And as the learned Stillingfleet observes in his Irenicum: +“The unity and peace that was then among Christians made +religion amiable in the judgment of impartial heathens: +Christians were then known by the benignity and sweetness of +their dispositions, by the candour and ingenuity of their +spirits, by their mutual love, forbearance, and condescension to +one another. But either this is not the practice of +Christianity (viz., a duty that Christians are now bound to +observe), or else it is not calculated for our meridian, where +the spirits of men are of too high an elevation for it; for if +pride and uncharitableness, if divisions and strifes, if wrath +and envy, if animosities and contentions, were but the marks of +true Christians, Diogenes need never light his lamp at noon to +find out such among us; but if a spirit of meekness, gentleness, +and condescension, if a stooping to the weaknesses and +infirmities of one another, if pursuit after peace, when it flies +from us, be the indispensable duties, and characteristical notes +of Christians, it may possibly prove a difficult inquest to find +out such among the crowds of those that shelter themselves under +that glorious name.”</p> +<p>It is the unity and peace of churches that brings others to +them, and makes Christianity amiable. What is prophesied of +the church of the Jews may in this case be applied to the Gentile +church, Isa. lxvi. 12, that when once God extends peace to her +like a river, the Gentiles shall come in like a flowing stream; +then (and not till then) the glory of the Lord shall arise upon +his churches, and his glory shall be seen among them; then shall +their hearts fear and be enlarged, because the abundance of the +nations shall be converted to them.</p> +<p>6. As want of unity and peace keeps those out of the +church that would come in, so it hinders the growth of those that +are in. Jars and divisions, wranglings and prejudices, eat +out the growth, if not the life of religion. These are +those waters of Marah, that embitter our spirits, and quench the +Spirit of God. Unity and peace is said to be like the dew +of Hermon, and as a dew that descended upon Sion, where the Lord +commanded his blessing; Psalm cxxxiii. 3.</p> +<p>Divisions run religion into briars and thorns, contentions and +parties. Divisions are to churches like wars in countries: +where wars are, the ground lieth waste and untilled, none takes +care of it. It is love that edifieth, but division pulleth +down. Divisions are as the north-east wind to the fruits, +which causeth them to dwindle away to nothing; but when the +storms are over, every thing begins to grow. When men are +divided, they seldom speak the truth in love; and then no marvel +they grow not up to him in all things, who is the head.</p> +<p>It is a sad presage of an approaching famine (as one well +observes), not of bread nor water, but of hearing the word of +God, when the thin ears of corn devour the plump full ones; when +the lean kine devour the fat ones; when our controversies about +doubtful things, and things of less moment, eat up our zeal for +the more indisputable and practical things in religion which may +give us cause to fear, that this will be the character by which +our age will be known to posterity—that it was the age that +talked of religion most, and loved it least.</p> +<p>Look upon those churches where peace is, and there you shall +find prosperity. When the churches had rest, they were not +only multiplied, but, walking in the fear of the Lord and the +comforts of the Holy Ghost, they were edified; it is when the +whole body is knit together, as with joints and hands, that they +increase with the increase of God.</p> +<p>We are at a stand sometimes, why there is so little growth +among churches, why men have been so long in learning; and are +yet so far from attaining the knowledge of the truth; some have +given one reason, and some another; some say pride is the cause, +and others say covetousness is the cause. I wish I could +say these were no causes; but I observe, that when God entered +his controversy with his people of old, he mainly insisted upon +some one sin, as idolatry, and shedding innocent blood, &c., +as comprehensive of the rest; not but that they were guilty of +other sins, but those that were the most capital are particularly +insisted on: in like manner, whoever would but take a review of +churches that live in contentions and divisions, may easily find +that breach of unity and charity is their capital sin, and the +occasion of all other sins. No marvel then, that the +Scripture saith, the whole law is fulfilled in love: and if so, +then where love is wanting, it needs must follow the whole law is +broken. It is where love grows cold that sin abounds; and +therefore the want of unity and peace is the cause of that +leanness and barrenness that is among us; it is true in +spirituals as well as temporals, that peace brings plenty.</p> +<p>7. Where unity and peace is wanting, our prayers are +hindered; the promise is, that what we shall agree to ask shall +be given us of our heavenly Father: no marvel we pray and pray, +and yet are not answered; it is because we are not agreed what to +have.</p> +<p>It is reported that the people in Lacedemonia, coming to make +supplication to their idol god, some of them asked for rain, and +others of them asked for fair weather: the oracle returns them +this answer, That they should go first and agree among +themselves. Would a heathen god refuse to answer such +prayers in which the supplicants were not agreed, and shall we +think the true God will answer them?</p> +<p>We see then that divisions hinder our prayers, and lay a +prohibition on our sacrifice: “If thou bring thy gift to +the altar,” saith Christ, “and there remember that +thy brother hath aught against thee, leave thy gift, and go, and +first be reconciled to thy brother, and then come and offer +it.” So that want of unity and charity hinders even +our particular prayers and devotions.</p> +<p>This hindered the prayers and fastings of the people of old +from finding acceptance; Isa. lviii. 3. The people ask the +reason wherefore they fasted, and God did not see nor take notice +of them. He gives this reason, Because they fasted for +strife and debate, and hid their face from their own flesh. +Again, Isa. lix., the Lord saith, his hand was not shortened, +that he could not save; nor his ear heavy, that he could not +hear: but their sins had separated between their God and +them. And among those many sins they stood chargeable with, +this was none of the least, viz., that the way of peace they had +not known. You see where peace was wanting, prayers were +hindered, both under the Old and New Testaments.</p> +<p>The sacrifice of the people, in the 65th of Isaiah, that said, +“Stand by thyself, I am holier than thou,” was a +smoke in the nostrils of the Lord. On the other hand, we +read how acceptable those prayers were that were made with one +accord, Acts iv. 24, compared with verse 31. They prayed +with one accord, and they were all of one heart, and of one soul: +And see the benefit of it, “They were all filled with the +Holy Ghost, and spoke the word with all boldness;” which +was the very thing they prayed for, as appears verse 29. +And the apostle exhorts the husband to dwell with his wife, that +their prayers might not be hindered; 1 Pet. iii. 7. We see +then want of unity and peace, either in families or churches, is +a hinderance of prayers.</p> +<p>8. It is a dishonour and disparagement to Christ that +his family should be divided. When an army falls into +mutiny and division, it reflects disparagement on him that hath +the conduct of it. In like manner, the divisions of +families are a dishonour to the heads, and those that govern +them. And if so, then how greatly do we dishonour our Lord +and governor, who gave his body to be broken to keep his church +from breaking, who prayed for their peace and unity, and left +peace at his departing from them for a legacy, even a peace which +the world could not bestow upon them.</p> +<p>9. Where there is peace and unity, there is a sympathy +with each other; that which is the want of one will be the want +of all. “Who is afflicted,” saith the apostle, +“and I burn not?” We should then +“remember them that are in bonds, as bound with them; and +them which suffer adversity, as being ourselves also of the +body;” Heb. xiii. 3. But where the body is broken, or +men are not reckoned or esteemed of the body, no marvel we are so +little affected with such as are afflicted. Where divisions +are, that which is the joy of the one is the grief of another; +but where unity and peace and charity abound, there we shall find +Christians in mourning with them that mourn, and rejoicing with +them that rejoice; then they will not envy the prosperity of +others, nor secretly rejoice at the miseries or miscarriages of +any.</p> +<p>IV. Last of all, I now come to give you twelve +directions and motives for the obtaining peace and unity.</p> +<p>1. If ever we would live in peace and unity, we must +pray for it. We are required to seek peace: of whom then +can we seek it with expectation to find it, but of him who is a +God of peace, and hath promised to bless his people with +peace? It is God that hath promised to give his people one +heart, and one way; yet for all these things he will be sought +unto: O then let us seek peace, and pray for peace, because God +shall prosper them that love it.</p> +<p>The peace of churches is that which the apostle prays for in +all his epistles; in which his desire is, that grace and peace +may be multiplied and increased among them.</p> +<p>2. They that would endeavour the peace of the churches, +must be careful who they commit the care and oversight of the +churches to; as (1.)—Over and besides those qualifications +that should be in all Christians, they that rule the church of +God should be men of counsel and understanding. Where there +is an ignorant ministry, there is commonly an ignorant people, +according as it was of old—Like priest like people.</p> +<p>How sad is it to see the church of God committed to the care +of such that pretend to be teachers of others, that understand +not what they say, or whereof they affirm. No marvel the +peace of churches is broken, when their watchmen want skill to +preserve their unity, which of all other things is as the +church’s walls; when they are divided, no wonder they +crumble to atoms, if there is no skilful physician to heal +them. It is sad when there is no balm in Gilead, and when +there is no physician there. Hence it is, that the wounds +of churches become incurable, like the wounds of God’s +people of old, either not healed at all, or else slightly healed, +and to no purpose. May it not be said of many churches this +day, as God said of the church of Israel, That he sought for a +man among them that should stand in the gap, and make up the +breach; but he found none?</p> +<p>Remember what was said of old, Mal. ii. 7, The priest’s +lips preserve knowledge: and the people should seek the law at +his mouth. But when this is wanting, the people will be +stumbling, and departing from God and one another; therefore God +complains, Hos. iv. 6, That his people were destroyed for want of +knowledge; that is, for want of knowing guides; for if the light +that is in them that teach be darkness, how great is that +darkness! and if the blind lead the blind, no marvel both fall +into the ditch.</p> +<p>How many are there that take upon them to teach others, that +had need be taught in the beginning of religion; that instead of +multiplying knowledge, multiply words without knowledge; and +instead of making known God’s counsel, darken counsel by +words without knowledge? The apostle speaks of some that +did more than darken counsel; for they wrested the counsel of +God; 2 Pet. iii. 16. In Paul’s epistles, saith he, +“are some things hard to be understood, which they that are +unlearned and unstable wrest, as they do also the other +scriptures, to their own destruction.” Some things in +the Scriptures are hard to be known, and they are made harder by +such unlearned teachers as utter their own notions by words +without knowledge.</p> +<p>None are more bold and adventurous to take upon them to +expound the dark mysteries and sayings of the prophets and +Revelations, and the 9th of the Romans, which I believe contains +some of those many things which, in Paul’s epistles, Peter +saith, were “hard to be understood;” I say none are +more forward to dig in these mines than those that can hardly +give a sound reason for the first principles of religion; and +such as are ignorant of many more weighty things that are easily +to be seen in the face and superficies of the Scripture; nothing +will serve these but swimming in the deeps, when they have not +yet learned to wade through the shallows of the Scriptures: like +the Gnosticks of old, who thought they knew all things, though +they knew nothing as they ought to know. And as those +Gnosticks did of old, so do such teachers of late break the unity +and peace of churches.</p> +<p>How needful then is it, that if we desire the peace of +churches, that we choose out men of knowledge, who may be able to +keep them from being shattered and scattered with every wind of +doctrine: and who may be able to convince and stop the mouths of +gainsayers.</p> +<p>(2.) You must not only choose men of counsel, but if you +would design the unity and peace of the churches, you must choose +men of courage to govern them; for as there must be wisdom to +hear with some, so there must be courage to correct others: as +some must be instructed meekly, so others must be rebuked +sharply, that they may be sound in the faith; there must be +wisdom to rebuke some within long-suffering, and there must be +courage to suppress and stop the mouths of others. The +apostle tells Titus of some whose mouths must be stopped, or else +they would subvert whole houses, Titus i. 11. Where this +courage hath been wanting, not only whole houses, but whole +churches have been subverted. And Paul tells the Galatians, +that when he saw some endeavour to bring the churches into +bondage, that he did not give place to them, no not for an hour, +&c, Gal. ii. 5. If this course had been taken by the +rulers of churches, their peace had not been so often invaded by +unruly and vain talkers.</p> +<p>3. In choosing men to rule (if you would endeavour to +keep the unity of the Spirit, and the bond of peace thereby), be +careful you choose men of peaceable dispositions. That +which hath much annoyed the peace of churches hath been the +froward and perverse spirits of the rulers thereof. Solomon +therefore adviseth, That with a furious man we should not go, +lest we learn his ways, and get a snare to our souls, Prov. xxii. +24, 25, and with the froward we learn frowardness. How do +some men’s words eat like a canker; who instead of lifting +up their voices like a trumpet to sound a parley for peace, have +rather sounded an alarm to war and contention. If ever we +would live in peace, let us reverence the feet of them that bring +the glad tidings of it.</p> +<p>O how have some men made it their business to preach +contentions, and upon their entertainment of every novel opinion +to preach separation! How hath God’s word been +stretched and torn to furnish these men with arguments to tear +churches! Have not our ears heard those texts that say, +“Come out from among them, and be separate,” &c., +and “Withdraw from every brother that walks +disorderly?” I say, have we not heard these texts +that were written to prevent disorder brought to countenance the +greatest disorder that ever was in the church of God, even schism +and division? whereas one of these exhortations was written to +the church of Corinth to separate themselves from the +idol’s temple, and the idol’s table, in which many of +them lived in the participation of, notwithstanding their +profession of the true God; as appears, 2 Cor. vi. 1.6, 17, +compared with 1 Cor. viii. 7, and as 1 Cor. x. 14, 20, 22, +recites; and not for some few or more members, who shall make +themselves both judges and parties to make separation, when and +as often as they please, from the whole congregation and church +of God, where they stood related; for by the same rule, and upon +the same ground, may others start some new question among these +new separatists, and become their own judges of the +communicableness of them, and thereupon make another separation +from these, till at last two be not left to walk together. +And for that other text mentioned, 2 Thess. iii. 6, where Paul +exhorts the church of Thessalonica to withdraw themselves from +every brother that walks disorderly; I cannot but wonder that any +should bring this to justify their separation or withdrawal from +the communion of a true (though a disorderly) church. +For,</p> +<p>(1.) Consider, that this was not writ for a few members +to withdraw from the church, but for the church to withdraw from +disorderly members.</p> +<p>(2.) Consider, that if any offended members, upon +pretence of error, either in doctrine or practice, should by this +text become judges (as well as parties) of the grounds and +lawfulness of their separation; then it will follow, that half a +score notorious heretics, or scandalous livers (when they have +walked so as they forsee the church are ready to deal with them, +and withdraw from them), shall anticipate the church, and pretend +somewhat against them, of which themselves must be judges, and so +withdraw from the church, pretending either heresy or disorder; +and so condemn the church, to prevent the disgrace of being +condemned by the church. How needful then is it, that men +of peaceable dispositions, and not of froward and fractious and +dividing spirits, be chosen to rule the church of God, for fear +lest the whole church be leavened and soured by them!</p> +<p>4. As there must be care used in choosing men to rule +the church of God, so there must be a consideration had, that +there are many things darkly laid down in scripture; this will +temper our spirits, and make us live in peace and unity the more +firmly in things in which we agree; this will help us to bear one +another’s burdens, and so fulfil the law of Christ, +inasmuch as all things necessary to salvation and church +communion are plainly laid down in scripture. And where +things are more darkly laid down, we should consider that God +intended hereby to stir up our diligence, that thereby we might +increase our knowledge, and not our divisions, for it may be said +of all discoveries of truth we have made in the Scriptures, as it +is said of the globe of the earth, that though men have made +great searches, and thereupon great discoveries, yet there is +still a <i>terra incognita</i>, an unknown land; so there is in +the Scriptures: for after men have travelled over them, one age +after another, yet still there is, as it were, a <i>terra +incognita</i>, an unknown track to put us upon farther search and +inquiry, and to keep us from censuring and falling out with those +who have not yet made the same discoveries; that so we may say +with the Psalmist, when we reflect upon our short apprehensions +of the mind of God, that we have seen an end of all perfection, +but God’s commands are exceeding broad; and as one +observes, speaking of the Scriptures, that there is a path in +them leading to the mind of God, which lieth a great distance +from the thoughts and apprehensions of men. And on the +other hand, in many other places, God sits, as it were, on the +superficies, and the face of the letter, where he that runs may +discern him speaking plainly, and no parable at all. How +should the consideration of this induce us to a peaceable +deportment towards those that differ!</p> +<p>5. If we would endeavour peace and unity, we must +consider how God hath tempered the body, that so the comely parts +should not separate from the uncomely, as having no need of them; +1 Cor. xii. 23–25. There is in Christ’s body +and house some members and vessels less honourable; 2 Tim. ii. +20. And therefore we should not, as some now-a-days do, +pour the more abundant disgrace, instead of putting the more +abundant honour upon them. Did we but consider this, we +should be covering the weakness, and hiding the miscarriages of +one another, because we are all members one of another, and the +most useless member in his place is useful.</p> +<p>6. If we would live in peace, let us remember our +relations to God, as children to a father, and to each other as +brethren. Will not the thoughts that we have one Father, +quiet us; and the thoughts that we are brethren, unite us? +It was this that made Abraham propose terms of peace to Lot; Gen. +xiii, “Let there be no strife,” saith he, +“between us, for we are brethren.” And we read +of Moses, in Acts vii. 26, using this argument to reconcile those +that strove together, and to set them at one again: +“Sirs,” saith he, “you are brethren, why do you +wrong one another?” A deep sense of this relation, +that we are brethren, would keep us from dividing.</p> +<p>7. If we would preserve peace, let us mind the gifts and +graces and virtues that are in each other; let these be more in +our eye than their failings and imperfections. When the +apostle exhorted the Philippians to peace, as a means hereunto, +that so the peace of God might rule in their hearts, he tells +them, iv. 8, “That if there were any virtue, or any praise, +they should think of these things.” While we are +always talking and blazoning the faults of one another, and +spreading their infirmities, no marvel we are so little in peace +and charity; for as charity covereth a multitude of sins, so +malice covereth a multitude of virtues, and makes us deal by one +another, as the heathen persecutors dealt with Christians, viz., +put them in bears’ skins, that they might the more readily +become a prey to those dogs that were designed to devour +them.</p> +<p>8. If we would keep unity and peace, let us lay aside +provoking and dividing language, and forgive those that use +it. Remember that old saying, “Evil words corrupt +good manners.” When men think to carry all before +them, with speaking uncharitably and disgracefully of their +brethren or their opinions, may not such be answered as Job +answered his unfriendly visitants, Job vi. 25, “How +forcible are right words; but what doth your arguing +reprove?” How healing are words fitly spoken? A +word in season, how good is it? If we would seek peace, let +us clothe all our treaties for peace with acceptable words; and +where one word may better accommodate than another, let that be +used to express persons or things by; and let us not, as some do, +call the different practices of our brethren, will-worship, and +their different opinions, doctrines of devils, and the doctrine +of Balaam, who taught fornication, &c., unless we can +plainly, and in expressness of terms, prove it so. Such +language as this hath strangely divided our spirits, and hardened +our hearts one towards another.</p> +<p>9. If we would live in peace, let us make the best +constructions of one another’s words and actions. +Charity judgeth the best, and it thinks no evil; if words and +actions may be construed to a good sense, let us never put a bad +construction upon them. How much hath the peace of +Christians been broken by an uncharitable interpretation of words +and actions? As some lay to the charge of others that which +they never said, so, by straining men’s words, others lay +to their charge that they never thought.</p> +<p>10. Be willing to hear, and learn, and obey those that +God by his providence hath set over you; this is a great means to +preserve the unity and peace of churches: but when men (yea, and +sometimes women) shall usurp authority, and think themselves +wiser than their teachers, no wonder if these people run into +contentions and parties, when any shall say they are not free to +hear those whom the church thinks fit to speak to them. +This is the first step to schism, and is usually attended, if not +timely prevented, with a sinful separation.</p> +<p>11. If you would keep the unity of the spirit in the +bond of peace, be mindful, that the God whom you serve is a God +of peace, and your Saviour is a Prince of peace, and that +“his ways are ways of pleasantness, and all his paths are +peace;” and that Christ was sent into the world “to +give light to them that sit in darkness, and in the shadow of +death, and to guide our feet in the way of peace.”</p> +<p>12. Consider the oneness of spirit that is among the +enemies of religion; though they differ about other things, yet +to persecute religion, and extirpate religion out of the earth, +here they will agree; the devils in the air, and the devils in +the earth, all the devils in hell, and in the world, make one at +this turn. Shall the devil’s kingdom be united; and +shall Christ’s be divided? Shall the devils make one +shoulder to drive on the design of damning men, and shall not +Christians unite to carry on the great design of saving of +them? Shall the papists agree and unite to carry on their +interest, notwithstanding the multitudes of orders, degrees, and +differences, that are among them; and shall not those that call +themselves reformed churches, unite to carry on the common +interest of Christ in the world, notwithstanding some petty and +disputable differences that are among them? Quarrels about +religion (as one observes) were sins not named among the +Gentiles. What a shame is it then for Christians to abound +in them, especially considering the nature of the Christian +religion, and what large provisions the Author of it hath made, +to keep the profession’s of it in peace! insomuch (as one +well observes), it is next to a miracle that ever any (especially +the professors of it) should fall out about it.</p> +<p>13. Consider and remember, that the Judge stands at the +door. Let this moderate your spirits, that the Lord is at +hand. What a sad account will they have to make when he +comes, that shall be found to smite their fellow-servants, and to +make the way to his kingdom more narrow than ever he made +it! Let me close all in the words of that great apostle, 2 +Cor. xiii. 11, “Finally, brethren, farewell. Be +perfect, be of good comfort, be of one mind, live in peace, and +the God of love and peace shall be with you.”</p> +<p>Postscript.—Reader, I thought good to advertise thee, +that I have delivered this to thy hand in the same order and +method in which it was preached, and almost in the same words, +without any diminishings or considerable enlargings, unless it be +in the thirteen last particulars; upon some of which I have made +some enlargements, which I could not then do for want of time; +but the substance of every one of them was then laid down in the +same particular order as here thou hast them. And now I +have done, I make no other account (to use the words of a +moderate man upon the like occasion) but it will fall out with +me, as doth commonly with him that parts a fray, both parties may +perhaps drive at me for wishing them no worse than peace. +My ambition of the public tranquillity of the church of God, I +hope, will carry me through these hazards; let both beat me, so +their quarrels may cease, I shall rejoice in those blows and +scars I shall take for the church’s safety.</p> +<p>***END OF THE PROJECT GUTENBERG EBOOK AN EXHORTATION TO PEACE AND UNITY***</p> +<pre> + + +***** This file should be named 3614-h.htm or 3614-h.zip****** + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/3/6/1/3614 + + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. 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