An Exhortation to Peace and Unity - John Bunyan (mini ebook reader TXT) 📗

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