One-Hundred Forty-Five Sermons Upon John 17, Sermon 113
SERMON CXIII. Of Ʋnity among Christians, the Benefits and Neceſſity of it: And the miſchief of Diviſion.
JOHN 17.21.
That they all may be one, as thou Father art in me, and I in thee, &c.
WE have declared the Nature of this Unity, Let us now conſider the Excellency, Benefit and Neceſſity of Union amongſt the godly, and the miſchiefs of breaches and differences amongſt them.
Firſt, The Excellency and Neceſſity of it appeareth in the vehement and affectionate prayer for it, made by our Saviour. 1. The excellency and neceſſity of unity among Chriſtians appears by the vehement and affectionate praier for it.When he puts the whole company of believers together, he pitcheth upon this as the moſt eminent, That they may be one. And although our Saviour had not the Spirit in meaſure, and ſo could not vainly repeat the ſame thing often, yet within a little ſpace, he doth four times mention this, verſ. 21, 22, 23. Now certainly, that thing which our Saviour in whom the treaſures of all wiſdom are, did much preſs and urge, muſt needs be of very great moment, here is not pardon of their ſins, Juſtification, Adoption, Glorification mentioned, but Ʋnity, as if the whole kingdome of grace and glory did conſiſt in this, obtain this, and you have all; and our Saviour as he pray'd then, ſo he preached Love and Unity; ſo that, whereas in matter of Juſtification he commended Faith above all, in matter of Sanctification he comprehends all in love, John 13.34. A new Commandment I give unto you, that ye love one another: A new Commandment, not but that the duty was old, onelyonly envy and malice had ſo prevailed amongſt the Jews, that to love was a new thing, as if it had not been a duty required before. In John's Epiſtles it's called both new and old, 1 John 2.8. And then again new, becauſe there are new motives, and a new patern, Love one another, as I have loved you; There was never ſuch a Patern and Preſident before; ſo that it's not every kinde of love and unity which will give content, but that which is in the higheſt degree of unity, it's added verſ. 35. By this ſhall all men know ye 'are my Diſciples, if ye love one another; not if ye work miracles, if ye caſt out devils, but if you caſt out diſcord and variance; and therefore there is not a greater ſcandal to Religion and holines, then when thoſe that do believe, are as the Levites Concubine, that was cut into many peeces. Again, Ch. 15.12. This is my Commandment that ye love one another, as I have loved you; This is Chriſts Commandment, as if there were nothing elſe he required but this; and as if this were not enough, at verſe 17. Theſe things I command you, that ye love one another; as if he ſhould have ſaid, If bare information will not do it; if inſtruction will not do it, I lay my command and charge upon you.
2. Its a means to bring the world to believe the truth.Secondly, This Ʋnity and Love is a ſpecial means to bring the world to believe the truth, and receive Chriſt. So that what the preaching of the Word, and Gifts, yea miracles uſe to do, that unity and agreement may do. This is twice affirmed to be the conſequent of unity, verſ. 21. & verſ. 23. That the world may believe thou haſt ſent me. It's a ſpecial way to convince all the enemies of the truth. Thus Chap. 13.35. Men ſhall know ye are my Diſciples, if ye love one another: and do we not ſee by experience, That Papiſts, Heretiques, and all prophane men are confirmed in their wickedneſſe, by nothing more then the differences and opinions of ſuch who are godly: Do they not by books, and otherwiſe in deriſion ſay, One Sect ſaith, that hath the Spirit of God, another ſaith, that hath, and yet both are contrary one to another: Can the Spirit of God be contrary to it ſelf? Can it be a Spirit of truth in one, and a Spirit of falſhood in others? Now although this be no good argument, becauſe the Spirit of God is communicated, but in meaſure to the godly, they know but in part, and ſo they love but in part, many errours and diviſions we are prone unto, yet this is a very great ſtumbling block, and therefore woe be to that godly man, who by his pride, ſelf-conceit, or erroneous Doctrine ſhall bring ſuch a ſcandal to Religion, what if many periſh in hell, becauſe of thy froward ſpirit. It is true, there ought to be zeal againſt errours and corruptions, though in the godly. You ſee when Peter did not walk right, Paul reſiſted him to the face, and would not give place to him, or other falſe teachers, no not for an hour, Gal. 2.5. Mark that, No, not for an hour; Some think, let them alone, they will recover themſelves, they will do no hurt, truth needs not be afraid, yet Paul was afraid that an hours forbearance might do hurt; Therefore he addeth, That the truth of the Goſpel might continue amongst you, as if an hours forbearance might hinder the continuance of truth; ſo that we are to uſe Scripture-zeal, and Scripture-means to convince even thoſe that are godly, when erring in Doctrine: Therefore the Scripture doth not commend an unity and love, ſo as to let all errours and prophaneneſſe alone, but in that which is good, unity in that which is truth and holineſſe, is that which Chriſt meaneth here in his prayer, and where this is, it's very potent to winne all gain-ſayers: It's admirable to mollifie the hearts of the oppoſers: Hence it's ſo often reported of the primitive Chriſtians, That they were daily with one accord together: Therefore the Evangeliſt Luke records it at leaſt five times: ſo that if nothing elſe ſhould make thee tender about cauſing any breaches in the Church of God, this ſhould, thou doſt as much as lieth in thee, to hinder any man that knoweth thee, ever to believe, and to be converted.
3. Its promiſed as a ſpecial part of the Covenant.Thirdly, This Ʋnity is promiſed as a ſpecial part of the Covenant of Grace. That very Covenant, which promiſeth to write the Law of God in our hearts, and to put his fear in our inward parts, that alſo promiſeth unity at the ſame time, Jer. 32.39. I will be their God▪ and they ſhall be my people, I will give them one heart, and one way, that they may fear me for ever: Inſomuch that it's one main branch in the Covenant of Grace: So Zech 14.9. In that day, there ſhall be one Lord, and his name one: The meaning is, They ſhall not worſhip many gods, or ſerve in different wayes of worſhip, but they ſhall be one. To this purpoſe Ezekiel propheſieth, Chap. 37.16, 22. which is not to be limited to the Jews only, but alſo to all the believing Gentiles: Oh then in theſe times of differences, and breaches amongſt the godly! What ſhould we runne unto? What ſhould we plead in prayer, but theſe promiſes? O Lord, to be thus divided, to have Altar againſt Altar, Church againſt Church, Prophet againſt Prophet! Is this to have one heart, and one way?
But you may ſay, If God hath thus promiſed it, and Chriſt hath prayed for it, who was heard of the Father in every thing, How comes it about that the contrary appeareth? This is to be anſwered in it's time.
Fourthly, Ʋnity is neceſſary, becauſe hereby a ſerviceable and beneficiall helping of one another in ſpiritual things is preſerved. 4 Hereby a ſerviceable helping of one another in ſpiritua…l things is preſerved.The people of God are compared to living ſtones built up together, while the ſtones keep in the building; they bear one another, but if once removed, it fals down; They are compared to members in the body, while they are joyned together; There is a mutual miniſtration to each other, but when divided from the body, no part can receive any nouriſhment: Thus it is here, while the people of God are in union: Oh the wonderfull help they are to one another, they provoke one another, they ſtirre up one anothers graces, but take theſe coals from one another, and then the fire goeth out! And this may be the reaſon, why our Saviour doth not mention the Sanctification and holineſſe of believers, but their unity, becauſe this is a ſpecial means to preſerve and increaſe holineſſe, Two are better then one, becauſe of heat and of help, ſaith the Wiſe-man, Eccleſ. 4.10. and ſo it's in this work of Grace, two are better then one to warm one another; How may thy zeal help againſt anothers lukewarmneſſe, thy faith againſt anothers diffidence? If it be ſo great a ſinne to ſee thy brother in temporal want, and not relieve him, How much more in ſpiritual, and ſo for help, Gal. 6.1. If any be overtaken, ye that are ſpiritual reſtore ſuch an one; Put this bone in joynt again: Now doth not experience tell us, that where diviſions and diſcord are, there is no love, no compaſſion, no watching over one another, if this unity were eſtabliſhed, a man would then endeavour the growth of grace in others, as in his own ſelf; and therefore obſerve, whether the power of godlineſſe doth not much abate, when differences do ariſe: There is not that heavenly communion, nor hearty concurrence in the waies of holineſs. There is not that mutual helping of one another, as at other times.
Fifthly, Ʋnity amongst the godly is ſo neceſſary, 5. God ſuffers ſad perſecutions to befall them, that thereby their diſcords may be removed.that therefore God many times ſuffereth ſad and heavy perſecutions to befall them, that thereby their diſcords and diviſions may be removed, and they be more endeared to one another. Times of proſperity in the Church made the greateſt hereſies and ſchiſms, but the times of bloudy perſecution made the godly more united. Thus the Martyrs, ſome of them in Queen Maries dayes, did bewail their differences and conteſts they had formerly one with another, but the priſon and perſecution made them highly prize one another. Joſephs brethren in their plenty envied and fell out with one another, but in their diſtreſſe they were glad to cleave together. The ſheep that were ſcattered one from another, when a ſudden ſtorm ariſeth, makes them all company together: It may be though the godly are ſo cenſorious, ſo ſhie, ſo ſtrange to one another. God may in time work ſo, that they may be glad to enjoy one another, glad to have the communion of each other; one godly mans company may be more then the gold of Ophir; and therefore if love and godlineſſe do not unite you, take heed God doth not make ſome outward trouble and affliction to put you together; If you do not imbrace one another willingly, he may binde you in his chains together. That promiſe to Judah and Iſrael, of making thoſe two ſticks one, was after the cruel enmity and oppoſition which had been amongſt them.
Sixthly, Ʋnity is not only a ſanctifier, but a ſtrengthner alſo? 6. Unity ſtrengthens.It's that which confirmeth and eſtabliſheth the Church. The old Rule is, Vis unita ſortior, the Sunne beams united together caſt the greater heat. It's union in an Army, in a Nation, in any Society that preſerveth it; as a Wiſe-man ſaid, Publique Societies are immortal, if they do not kill themſelves by diviſion; Our Saviour confirmed this, when he ſaid, No Kingdome divided againſt it ſelf can ſtand, Matth. 12.25. He brings this as an argument, That he did not caſt out devils by the help of devils, but by the Spirit of God. Thus if the people of God caſt out errour and prophaneneſſe by Gods Spirit, then they will not entertain the like themſelves; for this would be to ſet a Kingdome at variance within it ſelf. The old Rule is, Divide & impera: It was a peculiar providence, that Chriſts bones ſhould not be broken, to demonſtrate hereby (ſay ſome) that Chriſt, though he died, yet he did not loſe his ſtrength. We muſt juſtly fear God hath ſome heavy ſcourge upon the godly, when they are firſt divided, if their bones are broken, their ſtrength is weakened; their evil and miſery will not ſtay there: So that it's a very fooliſh and weak thing in the godly to continue in their diviſions; for have they not mighty and numberleſſe enemies? Doth not the whole world hate them? Are they not as Wolves to the godly, who are as Sheep? Now if not only the Wolf and the Fox, but alſo one Sheep ſhall devour another, Muſt not this bring utter ruine? The Apoſtle Paul ſpeaks fully to this, Gal. 5.15. If ye bite and devour one another, take heed ye be not conſumed of one another: Obſerve the notable expreſſion, biting and devouring one another, How unnatural is this to ſheep, dogs uſe to do ſo? And further, by this means you will conſume one another; That which the devils of hell, and all the wicked adverſaries thereof could not do, that you will do to one another, En quo diſcordia cives perduxit miſeros! Look not then upon your differences, as meer ſinnes, but heavy prognoſtiques of Gods wrath. The veil in the Temple did rend in peeces, which was a preſage of the deſtruction of the Temple.
7. It is beautifull and comely.Seventhly, It is a moſt comely and beautifull thing to ſee; It's a raviſhing thing to behold ſuch an Harmony amongſt the godly, therefore the compleatneſſe of it will be in Heaven; There thoſe many thouſands will all have one heart, and one tongue to praiſe God; There will be no difference, one ſhall not have one way of ſeeing God, another, another way; There will be no cenſuring, as reproachfull terms one againſt another: Now the nearer the people of God come to this on earth, the more like are they to glorified Saints in Heaven, and thoſe innumerable companies of Angels that do Gods will; They have no jarrings and conteſts, one Angel is not of one opinion, and another of another; We ought to do Gods will, as they doe it, not onelyonly in reſpect of zeal and purity, but unity alſo. David is affected with it, and one of thoſe Songs of Degrees, is wholly to praiſe it, Pſal. 133.1, 2, 3. It's compared to that precious ointment that was ſo curiouſly to be compoſed, that none might preſume to make the like, and it was to be poured on the High-prieſt only. He compareth it alſo to the fruitfull and pleaſant Dew upon the Mountains.
The whole Pſalm is conſiderable,
1. There is the note of admiration or indication, Behold; as if he had ſaid, You have by bitter experience ſeen what diſſentions and differences doe produce.
2. It's good and pleaſant; Profit and pleaſure uſe to winne all; and hereby is denoted our averſneſſe to ſuch unity, that we need thoſe low Arguments to draw us; He doth not ſay, It's juſt, holy and acceptable to God, but good and pleaſant.
3. For Brethren: He ſaith, Not men, but brethren, becauſe ſinfull diſcord is apt to creep in amongſt them.
4. Even together: He ſpeaks not of local, but ſoul-conjunction. Now the ſweetneſſe of it is repreſented by the oil poured on Aaron, and ſo deſcending. It muſt be a peace grounded on Chriſt our Head and High-prieſt, then it is to diffuſe to others. The profitableneſſe of it is deſcribed by the Dew, that as it's from heaven, So it ſanctifieth the barren ground. This Concord is Gods gift only, and if received doth wonderfully bleſſe the Church.
Who would not have rejoyced to live in thoſe dayes, when all believers were of one heart and one ſoul? Oh what a comfort was it to hear no grudgings, no repinings at one another? But the Devil that envious one, he quickly ſowed tares amongſt them, and there became ulcers and ſores to appear upon that body, which once was as fair as Abſ…loms body: Hence the Apoſtles doe ſo much preſſe, That all things be done in charity, that they fulfill the Royall Law by loving that they doe not ſo much as grudge one againſt another! This unity and peace is ſo glorious a thing, that the Apoſtle, 1 Theſſ. 4.11. makes it matter of ambition, Study, or be ambitious to be quiet; There is a great deal of carnal and worldly ambition after great things, though fading and tranſitory; but here is godly ambition, here is ſpiritual ambition, when to be a peace-maker, and a peace-preſerver, we judge it the greateſt glory God doth put upon us.
Eighthly, This duty of Love and uniting is moſt imbred in the hearts of the godly, it ſhould be that which they are most perſwaded of, moſt inclined to. It's ſtrange for thee to ſay, God hath taught thee ſuch and ſuch high things, and hath not taught thee love. The Apoſtle ſpeaks excellently, 1 Theſſ. 4.10. Concerning brotherly-love, ye need not I write to you, for you are taught that of God. It's a ſhame, and a reproach to us, that we need a Sermon for this: Oh fear thy ſelf, thou boaſteſt of the teachings of Gods Spirit above others, and yet art not taught to love! And here we ſee, Thoſe that thinke a Miniſtry needleſſe, and they will not hear it; If nothing elſe may convince, yet this may, God hath not taught them this duty of love enough; and therefore they had need of the Miniſters of God to doe it. But by this you ſee, That Love and Unity ſhould be ſo planted in all the godly, that we need no more preſſe and preach this, then an hungry man to eat his meat, or the mother to love her childe. God teacheth this duty in the chief place.