An Exhortation to Peace and Unity

An Exhortation to Peace and Unity
John Bunyan

John Bunyan

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.