One-Hundred Forty-Five Sermons Upon John 17, Sermon 115
SERMON CXV. Of Ʋnity among Believers; Cautions about it. Alſo ſetting forth ſome good uniting Principles; With a Cenſure of ſome bad ones.
JOHN 17.21.
That they may be One, as thou Father art in me, and I in thee.
THe next thing in order to be treated on concerning this Unity, is the Cautions that are to be attended unto about it: For the name of Unity, like that of peace, is very ſpecious and fair, yet as Hierom ſaid, Curſed be that peace which forſakes the truth: So curſed be that unity which ſhall prejudice the Kingdom of Chriſt. Conſpiracy and a ſinfull confederacy in ways of ſinne, may be painted over, as if it were this glorious unity commended by Chriſt. And
1. True unity is from Chriſt and terminated in him. There is a wicked unity.Firſt, Let this be conſidered, That the Ʋnity which Chriſt commends and prayeth for, is originally from Chriſt, and terminated in him, and afterwards in thoſe things that are his, his truth, his wayes, his commands. So that whatſoever unity doth not begin there, and afterwards diffuſe it ſelf to thoſe things, is a ſinfull and wicked unity. The Devil hath unity in his Kingdom; all the Devils, though full of malice and envy to man, yet agree in their wickedneſs. Though one wicked man may fall out with another, yet one devil doth not with another. There is order amongſt them. There is the prince of the devils, a legion of them could poſſeſſe one man: So that if we look into hell, we ſhall finde nothing but unity and agreement amongſt them, yet all is in their work againſt Chriſt and his Church. Thus there is alſo an Antichriſtian Ʋnity, the Papiſts glory in their unity, that they all acknowledge one way, yea they make it a mark of their Church: And in the world, we ſee all wicked men are as one man in oppoſing what is godly. Now ſuch unity as this, is matter of ſhame and mourning. For, 1. It's not terminated on Chriſt; they are not firſt united to the true Head, this oil is not firſt on Aarons head; but they are of the devil, who doth move and reign in their hearts. And, 2. It's not an unity in the Scripture way, not an union in the true Doctrine, but hereſie, not an union in the inſtituted worſhip of God, but idolatry and ſuperſtition, an union to overthrow Chriſts Kingdom, if it were poſſible. Look we then to the cauſe and object of our unity, elſe it will afford no true comfort.
2. A directed and ordered unity.Secondly, This unity muſt be a directed and ordered unity. This unity muſt not be confuſion. That Chaos and unformed heap God created at firſt, it was one thing, but it was confuſed, it was without form. An houſe demoliſhed makes one heap, but it's a ruinous diſordered one: So then the Scripture unity is that which keeps the order and diſtinction God hath appointed; and indeed this is greatly to be preſſed, leſt under this pretence of unity, that all the people of God are one, we ſhould introduce a confuſion, and make Chriſts body, Monſtrum horrendum, &c. Though the Church be that one body of Chriſt, yet in it there are diſtinct members, and all have their ſeveral operations: So that the Apoſtle argueth againſt thoſe that would confound this order; Are all the members of the body an eye? 1 Cor. 12.14, 15, 16. This hath many times ſorely troubled the Church. Men through pride and corrupt ends would not religiouſly keep that order and diſtinction God hath made in his Church: Hence the Apoſtle ſo often preſſeth the people to hear, to obey, to ſubmit themſelves unto their Governours, to have them in high eſteem for their works ſake, 1 Theſſ. 5.13. And why is all this? But becauſe while this unity of order is preſerved, the Church it ſelf and godlineſſe is preſerved.
Thirdly, This unity is conſiſtent with ſuch graces, 3. It is conſiſtent with ſuch graces, that yet have an outward appearance of diſſolving unity.that yet have an outward appearance, of diſſolving unity, as zeal for the glory of God, ſharp and ſevere reproof of ſuch as go aſtray, to ſuffer no hereſies or prophaneneſſe after admonition in ſuch who are of the Church. And certainly this is much to be obſerved, As there is a ſinfull and fooliſh pity, when men would not have juſtice done againſt notorious offenders, which pity to the wicked is truly called cruelty to the good; for he that is pitifull to the wolf, is cruell to the ſheep: So there is a counterfeit, diſguiſed unity and love, and that is, when becauſe of this peace and agreement, no damnable hereſie, no corrupt or evil way is to be ſeverely dealt with, and a Scripture-way taken to ſtop the progreſſe of it. If this were true, then Ahab did upon good grounds call Elijah, a troubler of Iſrael, becauſe his zeal would not bear the Idolatries then practiſed: If this were true, then all the godly Prophets were juſtly diſcouraged, becauſe they reproved the ſinfull wayes of the times they lived in: Yea then, Chriſt himſelf and his Apoſtles were juſtly condemned, for the zeal of God did ſo eat them up, that they reproved not only the groſſe Idolatries, but almoſt every petty ſuperſtitious way: What ſhall we think the Apoſtle Paul, who doth ſo often commend the ſpirit of love and meekneſs, That there be no hatred or ſtrife amongst them, yet when he ſaith; I would they were cut off that trouble you, Gal. 5.12. and their mouths muſt be ſtopt, Tit. 2.11. that ſpeak perverſe things, that he forgets his own rule, and becomes an incendiary in the Church? or ſhall we think the Apoſtle John, who preſſeth love in every verſe, and ſheweth, He that hateth his brother, is like Cain a murderer, and of the devil; yet when he ſaith, If any one bring any other Doctrine, then you have received (2 epiſt. John 10) receive not that man into your houſe, or bid him, God ſpeed; that now he hath forgot his own ſpirit, that his honey is turned into gall? Be then fully perſwaded, that the unity and love Chriſt prayeth for, doth not oppoſe Scripture-zeal, and courage againſt any prophane and erroneous wayes: It doth not bring in a compliance and ſymbolizing with all hereſies and prophaneneſſe. It doth not erect a Temple, as the Romans did to all gods: Nor make the Church like the Ark, wherein all beaſts clean and unclean were received. No, ſuch remiſneſs breaketh unity; as the ſtrings not well-wound up cannot make any melodious ſound, and the paralytical members of the body, for want of the due firmneſſe, cauſe many feeble operations. There is a Sect called the Family of Love, as if they only had peace and unity amongſt them, but they would have all things, even wives common, and ſo their unity is a fomenter of ſinne, and confounds thoſe relations God hath diſtinguiſhed.
Theſe Cautions premiſed,Remedies for the preventing and healing diviſions in the Church. Let us conſider what remedies are fit to heal theſe wounds. As in the natural b…dy, a wound is Solutio continui; ſo in this ſpiritual body of the Church, and as to wounds, unleſs there be wiſdome and skill, they are made worſe by Empericks. Thus unleſs there be proportionable and fit remedies applied with wiſdom and compaſſion, the breach is made greater.Falſe wayes of unity. And
Firſt, There are two remedies, and they are in extreams:1. By Papiſts. The one ſuggeſted by the Popiſh party, the other by the Socinian.
The firſt is, A rigid, imperious and tyrannical commanding of an uniformity and approbation in every punctilio, and minute particular: So that no diſſent or liberty ſhall be allowed to a man, though humble and peaceable, earneſtly deſiring to finde out the truth. This tyranny came into the Church betimes; What a large breach did Victor Biſhop of Rome make in the Church about the determinate time of keeping of Eaſter, whom Irenaeus did gravely oppoſe? Certainly, the Apoſtle Rom. 14. in matters of leſſe concernment, where men may erre ſalvâ fide, or when men build only hay and ſtubble, not laying other foundations, doth there command a charitable carriage between the ſtrong Chriſtian, and the weak. It's true, the leaſt truth of Chriſt is precious, and we are not to deny it; but yet it is not violently to be obtruded, unleſſe where there is eternal damnation inevitable, if that truth be not received. Our Saviour ſpeaks excellently to that, Matth. 9.17. If new wine be put into old bottles, the bottles break; while men impoſe opinions or practices of leſs conſequence, upon a people not prepared, in ſtead of unity, they make many fractions, yet this way of unity hath much infeſted the Church, and eſpecially when men have been in power. They have preſſed unity not ſo much out of love to Chriſt, as thereby to keep up their intereſt: As Muſculus obſerveth of the ſouldiers, that would not have Chriſts coat divided, every one hoping thereby to have it all. Thus when Luther reformed, nothing was more ordinarily preached by the Papiſts then the inconſutilis tunica, the ſeamleſs coat of Chriſt, which made Luther call them Inconſutiliſtae and Tunicaſtri. Now all this endeavour to have ſuch an uniformity, was not out of love to Chriſts Church, but their own power; and therefore they were afraid of diviſions, leſt they ſhould overthrow their kingdom. Certainly to ſuch auſtere and ſevere impoſers; That of Auſtin is often to be re-minded, Saeviunt illi, qui neſciunt, &c. let them rage and perſecute, who know not with what prayers and tears it is given to underſtand, but a little of Gods truth, yet this political way of unity hath been long in the Church, Aut ſubſcribe, aut diſcede, was a ſpeech of old in the Church.
2. By Socinians.2. There is another falſe way of unity extreamly oppoſite to this, ſtrenuouſly propugned by the Socinian, and that is, A licentious and unbounded Toleration of damnable hereſies and Idolatries, which Julian alſo ſtudiouſly promoted, thereby to overthrow the Chriſtian Religion. Now as the former way of unity hath been propugned by thoſe who had power in the Church, ſo this latter by thoſe, who have been the oppreſſed party, for the Scripture decides a middle way between theſe two principles: Hence Rev. 2. & Chap. 3. The Angels of the Church are commended, when they did not ſuffer, or could not bear ſuch as publiſhed unſound Doctrine, and therefore thoſe who did ſuffer ſuch, are reproved: I ſay, the Angels of the Church, for we are treating of Church-peace and liberty, not political and external, which is not comprehended in this Petition. Certainly, the Apoſtles in their Epiſtles, doe as much, if not more, ſet againſt falſe Doctrines and falſe Teachers, as they do againſt corrupt practices: Hence 1 Tim. 1.20. Hymeneus and Alexander for their blaſphemies and falſe doctrines are by Paul delivered up to Satan, and Tit. 3.10. we have an univerſall Rule given, An heretique after the firſt and ſecond admonition reject. So that it is very clear, That Church-power and Church-cenſures are to be inflicted on ſuch as obſtinately offend therein; and certainly a boundleſs Toleration of all kinde of hereſies, ſeemeth to be ſo harſh and unſavoury a thing, that even the Remonſtrants, who yet cried up a liberty of propheſying, as their great Diana, did diſavow this, profeſſing their approbation of that known Rule, It's better living, ubi nulla licent, then where omnia; and that with this liberty of opinions, there ought to be wayes uſed for the extirpation of hereſies. This licentiouſnes then doth not beget unity, but increaſeth breaches, for it gives way to mens corruptions to vent themſelves, and is like the warm Summer to ſnakes and ſerpents, which makes them come abroad, when the cold winter kept them in.
Theſe remedies then being laid aſide, Let us conſider, what are truly and properly ſo, what is the fit oil to be poured into the Churches wounds, ſeeing it is ſo often like that man of Jericho; whereas then this breach of unity may be made three wayes, Of the true Doctrine by hereſie, Of godly Order by ſchiſm, The true uniting principles. As to true Doctrine.and Of Chriſtian love by wrath and contentions in outward matters. Let us ſee what are the peculiar Remedies; for what is proper to one is not to another, and as for the way of unity in Doctrine, theſe are uniting and cloſing principles.
1. So farre as there is an agreement in judgement, to cloſe heartily, and imbrace one another in that. It's a mercy that the difference is not in the very fundamentals and vitals of Religion, ſeeing therefore there are common opinions and doctrines, wherein the godly do agree, let that unity be nouriſhed, this will be a means to produce further union. This Rule the Apoſtle giveth, Phil. 3.15, 16. Whither we have attained, let us walk by the ſame Rule, and if any man be otherwiſe minded, God ſhall reveal this to them. It's a great frowardneſs in the rigid Lutherans, that they will not own the Calviniſts as brethren, though there may be a reconciliation in fundamentals, as Pareus pleadeth. So farre then as men do retain Chriſt, and fundamental truth with an humble godly diſpoſition, deſiring to be further informed. Let not the want of what they ſhould have, make thee deſpiſe the good things they have.
2. Let private Chriſtians highly eſteem and ſubmit to thoſe godly and faithfull Paſtors, God hath ſet over them. For commonly there begins the breach, when they begin to be offended at them. It was ſome miſtake about what Chriſt preached, that made ſo many Diſciples quite forſake him, it was durus Sermo, an hard ſpeech, they ſaid, and would not ſeek to be further informed, when men will not own that publick office God hath appointed, then they wander into by-paths: Therefore Eph. 4.12, 13▪ You ſee a two-fold end of the Miniſters of Chriſt; the one is, To keep them from being carried about with every winde of Doctrine. The other, for a ſpiritual edification, till we all come in the unity of faith; So that a due and fit obedience and acknowledgement of them, would in a ſpecial manner prevent diviſions.
3. Get a pitifull and compaſſionate ſpirit to thoſe that go aſtray. We are indeed to have zeal, and an holy impatience in the things of God, yet this is to be accompanied with pity, Of ſome have compaſſion, making a difference, ſaith the Apoſtle Jude. Certainly, when we ſhall conſider, how prone it is for men to receive errour for truth; How naturally blinde and oppoſite the minde of a man is to the revealed truths of God, and how that it's the Spirit of God that leads thee into truth, That it's God only who keeps thee from the hereſies and errours that others are carried aſide with. Theſe things will greatly move thee to tender bowels.