An Exhortation to Peace and Unity

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.