One-Hundred Forty-Five Sermons Upon John 17, Sermon 119
SERMON CXIX. Sheweth, What a ſpecial means Ʋnity among Believers is, to enlarge the Kingdome of Chriſt; And yet notwithſtanding that Ʋ nity without true Doctrine is no infallible Mark of the true Church: against the Papists.
JOHN 17.21.
That the world may believe that thou haſt ſent me.
WE are now arrived at the laſt part of this Text, as it ſtands divided, which is the conſequent and fruit of all Believers Ʋnity. It will convert the world, and bring them to the true Faith, when they ſee ſuch agreement. It's true, Auſtin makes not this a conſequent, but a diſtinct prayer, and therefore repeateth the word foreign, as if our Saviours ſenſe was, I pray that the world may believe in me; And upon this foundation he makes this Queſtion, How Chriſt that ſaid before he prayed not for the world, doth here pray for the world? And anſwers, The world is here taken for the world not of reprobates, but predeſtinated ones, in which ſenſe the world is taken (he ſaith) in theſe two places, I came not to judge, but to ſave the world, John 3.17. And God was in Chriſt reconciling the world to himſelf, 2 Cor. 5.19. So that it's plain, Auſtin thought that the world might ſometimes be taken for the elect only, howſoever ſome cannot endure that Expoſition; but though there may be truth in this, yet I think the Context is to the contrary; for it's plain, that the particle foreign doth denote here ſome event or conſequent from the believers unity.
Therefore others by faith do not underſtand ſaving, but an hiſtoricall faith, and by the world do underſtand reprobates, for even ſuch by the preaching of the Word, and other demonſtrations are many times ſo farre convinced, as to believe the Chriſtian Doctrine: Therefore (they ſay) Chriſt doth not here pray for the world of reprobates, only this is a conſequent of believers amongſt themſelves.
But I rather with Calvin, take the world here for mankinde, in a negative and indefinite ſenſe; Firſt, Negative, for ſuch as do not believe yet, and then Indefinitely of thoſe who do believe. Some do truly and ſavingly believe; others, but for a ſeaſon onelyonly. The ſumme then of this ſpeech amounts to this, Chriſt therefore prayeth, that believers may be united amongst themſelves, becauſe hereby a wide door is opened for the progreſſe of the Goſpel. Hereby the world may be perſwaded, that Chriſt was the true Meſſias, becauſe he had brought ſuch true peace amongſt his Diſciples. From whence obſerve,
That Ʋnity amongst believers is a ſpecial means to enlarge the Kingdome of Chriſt. There is no ſuch obſtruction to the Goſpel, and ſcandal to the world,Obſerv. That Unity among believers is a ſpecial means to inlarge the kingdom of Chriſt. keeping it off from faith in Chriſt, as to ſee thoſe who profeſſe Chriſt divided, and ſubdivided into many Sects and opinions: Is it not imbred in all, to think that truth cannot be contrary to it ſelf; That Chriſt cannot be divided; That the Spirit of God is the ſame Spirit, and therefore men do very ſpeciouſly conclude, certainly theſe men are not of Chriſt, have not his Spirit, they are ſo contrary to one another. No wonder therefore if Chriſt thus earneſtly pray for believers unity, as being the moſt effectual means to propagate and preſerve the Goſpel, which made the Apoſtle Rom. 16.17. when he had ſpent the Chapter chiefly in ſaluting of the Saints, an expreſſion of dear love, he doth in a moſt fervent manner break out thus, I beſeech you, Brethren, mark them which cauſe diviſions and offences, and avoid them. We are in a ſpecial manner to take heed of ſuch turbulent and dividing perſons. The Apoſtle gives this general character of all ſuch, They ſerve not Jeſus Chriſt, but their own luſts and ends.
But to open this, Conſider,Conſid. I. That notwithſtanding the Doctrine, yet unity ſimply as ſuch is not an infallible note of the true Church.
Firſt, That though our Saviour preſſe Ʋnity of believers, as a ſign of his Diſciples, and a means to winne others to the Faith, yet Ʋnity ſimply as ſo, is not an inſeparable note of the true Church. The Papiſts indeed they profeſſedly maintain this, That where we ſee a Church in it's members all united together, and that under one viſible Head and Paſtour, there we are to conclude is the true Church; and on the contrary, when we ſee diviſions and multiplicities of Sects and Opinions, as (they ſay) there are almoſt an hundred amongſt the Proteſtants, there cannot be any true Church; And indeed they have no fairer way to intangle men, and to fill the hearts of people with prejudices againſt the truth, then becauſe of the many opinions that are amongſt us. But to this we anſwer theſe things,
Firſt, Ʋnity, as Ʋnity without true Doctrine, cannot be any diſtinctive Note of a true Church. A whole Church, as that of Iſrael, The Papiſt anſwered. Unity without true Doctrine no note of a true Church. The Papiſt no ſuch cauſe to boaſt of Unity.may be univerſally corrupted, ſo that neither the Worſhip or Truths of God were in any viſible way received, and yet in this univerſall corruption, they were all as one man. Thus the Jewes and Turks they have wonderfull unity amongſt themſelves; yet who will conclude the Truth is amongſt them? Although the Heathens had multiplicity of Gods and religious wayes, yet the Jewes are at great conſent in the main things amongſt themſelves. It is neceſſary therefore that to Unity there muſt be joyned true and ſound Doctrine.
In the ſecond place, We ſay, There is no ſuch cauſe for Papiſts to boaſt of Ʋnity amongst themſelves: For our Divines doe abundantly ſhew, That theſe Philiſtims doe not onelyonly fight againſt the Iſraelites, but even one with another. Their Swords are often ſet one againſt another, witneſſe the Jeſuites and Dominicans, and that in great controverſal points; ſo alſo between Thomiſts and Scotiſts. Now to this Bellarmine hath theſe anſwers.
Firſt, That their differences are not in ſubſtantial things, they are only in ſecondary points. But
Firſt, So we ſay, The Proteſtants truly ſo called (for we cannot tell how to call the Socinians Chriſtians) do agree in Fundamentals; ſo that although there be great diſputes in their circa fundamentalia, yet the foundation it ſelf they fall not upon.
Secondly, We ſay, They have diſſented in Fundamentals; for is not that a principle of Religion with them, Whether the Pope be above the Councell? And yet there have been hot differences amongſt them in this point; And therefore ſome have aſſerted, The Pope may be depoſed by the Councel, and deputed for an Heretique: Now certainly with them, either the Pope, or a Councell is the generall Head of the Church, and it's of the neceſſity of ſalvation to be in obedience to ſuch an Head, yet they cannot agree who that is.
In the next place, Bellarmine hath this evaſion, If (ſaith he) our Church have any diviſions, they ariſe from the meer malice of the Devil, not for want of a remedy to keep the unity, for we have a viſible Judge to determine all controverſies, whereas (ſaith he) among Proteſtants their differences do ariſe from the very Genius of their Doctrine, becauſe they hold no viſible efficacious remedy to ſuch contentions.
But to this alſo its anſwered eaſily, That all the differences amongſt the people of God, come from the Devil without, and corruptions within. The Devil is not wholly conquered, nor are our corruptions altogether vanquiſhed, and therefore it cannot be, but that breaches and wounds will ſometimes be made.
Yet in the ſecond place, We have a more ſure and efficacious remedy to compoſe all differences, then they have; for they indeed alledge the Pope, or a Councell, as a viſible Judge to end all controverſies; but theſe being men are ſubject to ignorance and paſſions, and ſo cannot perform the Office of an infallible viſible Church, becauſe not ſufficiently qualified thereunto. Again, They have not de facto, ſilenced all thoſe debates that are amongſt them. Some of the fore-mentioned Diſputes are as fervent as ever. Neither hath the Pope yet interpoſed to decide, Whether thoſe Doctrines about ſcientia media, and abſolute predefinitions with the dependent controverſies thereon, be true on the Dominicans ſide, or their adverſaries?
Therefore thirdly, We hold, The Scriptures to be the infallible and unerring Rule, and therefore have a proper and ſufficient means to end all controverſies. And although it be ſaid, That many differences ariſe about the ſenſe of the Scripture, therefore that cannot be a Judge, but the Church. We reply, That many controverſies alſo may ariſe about the Church, the Authority of it, and it's infallibility, and therefore they who acknowledge the Scripture the only adequate Rule of faith, do thereby confeſſe a powerfull remedy to remove all differences.
Further, That Ʋnity is not, de facto, alwayes a note of the Church, appeareth, from the oppoſition of Satan againſt the peace and quietneſſe of it: And therefore as it is in matter of practice, peace and quietneſſe is not alwayes a ſigne of a good conſcience; for our Saviour ſaith, The Devil keepeth all things quiet, while he ruleth, Luke 11.21. Thus it is alſo in reſpect of Churches, many times a falſe ſuperſtitious Church hath more plenty and eaſe, then a true one, becauſe the Devil will not diſturb his own; but where the Kingdome of Chriſt is, there the Devil doth alſo deſire to erect his Throne. Thus when the good ſeed was ſowne, the Devil ſuperſeminated his Tares. In a wilderneſſe, or a place of weeds, he would not have been ſo diligent: Therefore breaches and diviſions, becauſe they are a kinde or part of afflictions and troubles, may ſooner accompany the true Church, then outward unity and proſperity.
Laſtly, We grant, That if the Church of God were fully perfected, both in reſpect of knowledge and holineſſe, it would alwayes have unity: As we ſee in Heaven, where there is no difference at all, but becauſe we know in part, we are godly in part, therefore theſe breaches may be made upon us; Diſcord then and diviſion may be in an imperfect Church, but not a perfect: Therefore our Saviours prayer will have it's accompliſhment only in Heaven.
Let us now proceed to ſhew, Why unity is ſuch an attractive and a divine loadſtone to bring others unto the faith. Why Unity is an attractive loadſtone to bring others unto the faith.And
Firſt, Becauſe it's ingraffed in a man, to cleave to ſuch a way of Religion, as will abide and continue. Have any Nations changed their god, ſaith the Prophet Jeremy 2.11? You ſee the Stateſ-man argued on this ground, that they ſhould not oppoſe the Chriſtians, for if that Religion were of God, it would ſtand, Act. 5.39. Now this is a clear axiom, confirmed alſo by our Saviour, That no Kingdome divided againſt it ſelf can ſtand, Luk. 11.17. By that Argument our Saviour proveth, he could not caſt out Devils by the help of the Devils, for then the Devil would overthrow his owne Kingdome. Diviſions then and differences muſt needs be a ſtumbling block; for who will go into that houſe, which hath it's chiefeſt parts falling from one another? Who would venture in that ſhip, which is full of leaks? Do not all ſay, let them alone, they will deſtroy one another, there needs no outward force to ruine them, they will conſume themſelves at laſt?
Secondly, Diviſions muſt needs put a ſtop to the progreſſe of truth, becauſe God is acknowledged by all to be a God of peace and of order. The Apoſtle uſeth this conſideration to reſtrain thoſe confuſions and diſorderly cuſtoms the Chriſtians had in their publique Aſſemblies, 1 Cor. 14. If then God be a God of peace and order, how can any man think his truth and people are there, where all diſorder and confuſion is? It's Babel, and not Jeruſalem, that in the building thereof men were ſo confounded, that they underſtood not the language of one another, Jam. 3.16. Where envying and ſtrife is, there is confuſion and every evil work. Now every one is apt to argue, certainly if this were the way of God, if theſe were the people of God, there would not be ſuch confuſion amongſt them; God that made this great world in ſuch excellent order, would much more make his Church, his choiceſt plant more beautifull.
Thirdly, Diviſions do retard the Goſpel, Becauſe men who have any wayes heard of the holy Ghoſt, that he alone it is, who leadeth into all truth, will quickly conclude, that this Spirit cannot be againſt it ſelf. And this is the more obſervable, becauſe every party doth pretend to the Spirit of God, which is the cauſe of that command, 1 John 3.1. To try the Spirits, and not to believe every ſpirit, that is, Doctrine pretended to be of the Spirit; if then all parties do plead Gods Spirit, and it's teaching, they are the more confirmed in their unbelief, when they ſee contrary ſpirits, of contrary doctrines, and that with great zeal condemning each other. Thus we have ſhewed you, what a world of hurt, diviſions amongſt the godly do; inſomuch that it is a wonderfull work of God, that any are brought off from their former vain converſation, when the ſpirit of diviſion hath ſo ſadly reigned amongſt us. Wonder not if converſion be ſo rare a thing, if ſo few come in cordially to own Chriſt, for ſad offences are made by theſe differences; and ſuch as cauſe them, do as much as in them lieth, that never any more one ſoul may be brought into Heavens way.
In the next place, Let us conſider, what are thoſe proper ſins, What thoſe proper ſins are that diviſions amongſt the godly are apt to breed in the world.that diviſions amongst the godly, are apt to breed in the world. And
The firſt is Atheiſm and irreligion, to be perſwaded that there is no ſuch thing as a true Religion, but that ſuch things are the fancies and imaginations of men. No doubt but thouſands are confirmed in their atheiſtical way; they will believe there is no God at all, no Religion better then another, for they ſee the world cannot agree about it.
2. It breedeth ſtiffneſſe and obſtinacy in their former erroneous and ſuperſtitious wayes. No doubt this keepeth multitudes hardened in their Popiſh wayes, and many ſilly people they will keep to their old way; and why? becauſe there are ſo many wayes, and every one hath a Religion for himſelf, therefore they will ſtay where they are, they know not whither they may ſtumble at laſt; They think to go out of their old wayes, is to go out of their old wits likewiſe at the ſame time.
Laſtly, It's apt to breed fickleneſſe, inconſtancy and ſcepticiſm. Are there not many called Seekers, that think there is now no Church ſince the Apoſtles times, and therefore are in their ſouls, what Cain in his body, vagabonds about the earth? and whence is all this? The bitter root of this was diverſity of opinions, which they entertain one after another, which at laſt makes them quite without any bottom at all.
Ʋſe of Inſtruction, to every Chriſtian again and again, to take heed of cauſing diviſions in the Church of God; Be afraid by any opinion or practice to make an unneceſſary rent; for doeſt thou not as much as lieth in thee to hinder all others from coming to the Kingdom of Heaven? Will not this be a ſad aggravation, when men damned in hell ſhall plead, Lord, I was coming, even I was hopefully inclining to ſuch things, but this man and that man by his diviſion ſtopt me, he made me a proſelyte to ſome pernicious way, while I was going to Chriſt? Had not ſuch a man been in the way, I had never been ſeduced? Certainly, if our Saviour pronounce ſuch a woe to thoſe by whom offences come, how ſore will it fall upon thoſe who make theſe offences in the higheſt nature?
Ʋſe 2. To take heed that theſe diviſions prove not a ſnare to thee; bewail dividing times, but look they do not divide thee and God, thee and truth; but do thou,
1. Walk humbly, renouncing thy own ſtrength, for it's God, not thy ſelf, muſt preſerve thee.
2. Pray much for the Spirit of God to give thee that unction, and ſenſes exerciſed to diſcern between good and evil.
3. Take heed of fomenting differences, and making the wounds wider, but with the good Samaritan bring oil, not ſalt to the wounds.
Laſtly, Let this make thee long for Heaven, where the ſtrifes of brethren will then ceaſe.