An Exhortation to Peace and Unity
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Attributed (incorrectly) to John Bunyan >> An Exhortation to Peace and Unity
This etext was produced by David Price, email ccx074@coventry.ac.uk,
from the "Works of the Puritan Divines (Bunyan)", 1845 Thomas Nelson
edition.
AN EXHORTATION TO PEACE AND UNITY.
Attributed (incorrectly) to John Bunyan
[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.