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diff --git a/3614-0.txt b/3614-0.txt new file mode 100644 index 0000000..e0c7918 --- /dev/null +++ b/3614-0.txt @@ -0,0 +1,1470 @@ +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: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK AN EXHORTATION TO PEACE AND +UNITY*** + + +Transcribed from the “Works of the Puritan Divines (Bunyan)”, 1845 Thomas +Nelson edition, by David Price, email ccx074@pglaf.org + + + + + + AN EXHORTATION TO PEACE AND UNITY. + + +[We deem it proper to state, that, though the following Treatise of +Christian Union appears in nearly all the collected editions of BUNYAN’S +WORKS, 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.] + + _Endeavouring to keep the unity of the Spirit in the bond of + peace_.—Ephesians iv. 3. + +BELOVED, 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.” + +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. + +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. + +In the handling of these words, I shall observe this method. + +I. I shall open the sense of the text. + +II. I shall shew wherein this unity and peace consist. + +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. + +IV. And, lastly, I shall give you twelve directions and motives for the +obtaining of it. + +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. + +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. + +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. + +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. + +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. + +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! + +II. I now come to shew you wherein this unity and peace consists; and +this I shall demonstrate in five particulars. + +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 ALL TRUTH; 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. + +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. + +(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. + +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. + +(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. + +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. + +(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. + +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. + +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? + +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! + +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! + +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. + +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. + +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. + +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.” + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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? + +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. + +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, _Divide et impera_; 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. + +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. + +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! + +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. + +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. + +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.” + +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. + +Would we have a hand to destroy Babylon? let us have a heart to unite one +among another. + +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. + +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! + +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. + +“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.” + +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.” + +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.” + +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.” + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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? + +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. + +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. + +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. + +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. + +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. + +IV. Last of all, I now come to give you twelve directions and motives +for the obtaining peace and unity. + +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. + +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. + +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. + +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? + +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. + +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. + +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. + +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. + +(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. + +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. + +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, + +(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. + +(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! + +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 _terra incognita_, 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 _terra incognita_, 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! + +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. + +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. + +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. + +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. + +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. + +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. + +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.” + +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. + +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.” + +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. + + + + +***END OF THE PROJECT GUTENBERG EBOOK AN EXHORTATION TO PEACE AND UNITY*** + + +******* This file should be named 3614-0.txt or 3614-0.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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