Exposition of John 17, Exposition · Part 31
JOHN. 17.11.
Keep them through thy own name, thoſe whom thou haſt given.
IS it ſo that they that belong to Jeſus Chriſt are kept, &c. Then in Ʋſe 1 the firſt place let it ſerve for information, to let us ſee where our ſtrength and ſafety lies. We are in danger every day and every hour as long as we remain in this world; we have mighty enemies both without us and within us; we walk continually in the midſt of traps and ſnares, and gins that Satan and his inſtruments do lay for us. How are we preſerved now, and where is our ſecurity? Truly my brethren, not in our own wiſdom, grace, ſtrength, &c. but in the name of God himſelf. We are kept by his power, and not our own. Our bleſſed Saviour in his prayer doth not commit us to our ſelves, or any thing that is in us, but to his Fathers own name, q. d. They cannot keep themſelves by any grace or ſtrength that is within them or without them; and therefore I beſeech thee Father keep them through thy own name.
Well then, my brethren, let none of us be ſtrong in his own ſtrength, let us not truſt to our own abilities to ſupport us and uphold us, to bear us up, and to ſafeguard us, in temptations and afflictions. But let us know that grace received and infuſed is not ſufficient of it ſelf to keep us, unleſs it be corroborated and ſupported ſtill with new aſſiſting grace and ſtrength from God. And therefore he is ſaid to keep us who are ſanctified, that we fall not. And we are kept not by inherent faith alone, but by the power of God through faith unto ſalvation; 1 Pet. 1.4. And thus the Lord hath ordered it, that though we are endued with ſome degrees of grace and ſpiritual ſtrength, we might be held to a perpetual neceſſary firm dependance on him, notwithſtanding: And therefore when we rely on what we have received already, as if thoſe meaſures which we have inherent in our ſelves were ſtrong enough to cope with a temptation, the Lord will let us ſee how weak it is, by the withdrawing of his ſuccour from us. And this indeed was Peters caſe, he was too bold and confident upon the ſtrength of his inherent grace, he thought no doubt his faith was ſo impregnable, that no temptation could prevail ſo far againſt it, to cauſe him to deny his Lord and Maſter; No, not the fear of death it ſelf: and therefore God deſerted him in reference to his aſſiſting grace, and ſo he fell in the temptation; let us be wary of the ſame error, leſt we find the ſame iſſue.
Ʋſe. 2 Is it ſo, That they that belong to Jeſus Chriſt are kept, &c. This then ſhould teach us to be bold and reſolute in all caſes, and not to caſt away our confidence, how deſperate ſoever our condition be: I ſay as the Prophet, Who is among you that feareth the Lord, that walketh in darkneſs and can ſee no light? let him truſt in the Name of the Lord, that is, the great and Almighty power of God, and ſtay upon his God, Iſa. 50.10. And this was that which Abraham truſted in, and ſtayed himſelf upon, in ſuch a caſe wherein there was no likelihood, no probability at all to a humane apprehenſion. He ſtaggered not at the promiſe of God, but was ſtrong in faith, giving glory to God, Rom. 4.20. And whereupon did he repoſe and reſt his faith? on the Almighty power of God, being fully perſwaded that what he had promiſed, he was able to perform: And ſo let us, my Brethren, reſt on this power in all extremities and ſtreights, let us hide our ſelves in the Name of God, and let us not be daſhed, or permit our hearts to ſink by reaſon of improbabilities, or want of means: But let us ſeriouſly conſider with our ſelves, that Jeſus Chriſt hath, as it were, reſigned us up into his Fathers hands, to be kept by his Name. And by that name and power of his, let us be confident we ſhall be kept, what ever our diſtreſſes be.
And more particularly according to the Explication of the point, let us be confident, that if the danger be within, we ſhall be kept by the Almighty power of God within us ſtrengthening. If our danger be without, we ſhall be kept by the Almighty power of God without us guarding and defending.
If our danger be within, by reaſon of temptations or afflictions that lye hard upon us, and are about to overcome us, let us take courage to our ſelves, and reſolve we ſhall be kept by this Almighty power of God within us, ſtrengthening and ſupporting: And that we ſhall be ſtrengthned with all might, according to his glorious power. Oh thy temptations or afflictions (thou wilt ſay) are a cruſhing burthen to thee, thou art not able to ſuſtain it: Thou wilt cry out as Job perhaps, Job 6.11. What is my ſtrength that I ſhould hope? Is my ſtrength the ſtrength of ſtones? or is my fleſh of braſs? But man conſider, is it thy own ſtrength that thou ſtandeſt in? If it were ſo, I muſt confeſs thy caſe were very ſad indeed. But if thou be ſupported by the glorious power of an Almighty God, why ſhouldſt thou doubt or be diſcouraged? Thus far perhaps (although with many bitter pangs of fear) thou haſt paſt through the midſt of thy temptations and afflictions; thou haſt been ſhaken fearfully, but yet thou haſt not utterly been overthrown and caſt down, thou haſt not yet denyed the Holy One, as Job ſpeaks; How haſt thou been ſupported hitherto, but by the Name of God himſelf? was it not he that ſtrengthned thee in thoſe diſtreſſes, fears and agonies of thine? and cannot he uphold thee ſtill? Is Gods hand ſhortned, that he cannot help? is any thing too hard for the Almighty?
Suppoſe thy burthen ſhall be heavier yet, as that it may be is thy great fear: Is that any thing to God? is not his glorious Name ſufficient to keep and bear thee up, as well in heavier as in higher trials, that hath kept thee hitherto (it muſt be yeilded) or elſe thou hadſt been overwhelmed in thy troubles? And what now will it be too weak, if thou be brought to greater exigencies and diſtreſſes? Indeed if thou wer't kept by creature-ſtrength, either within thee, or without thee, the difference were very great, I muſt confeſs, between a heavy and a light affliction. But now it matters not at all; it is all one to the Almighty power of God, that will be ſufficient for thee, let the caſe be what it will, or what it can. It may be thou conceiveſt, that if thy burthen were a little heavier, if but a grain or two were added to it, thou wert gone, thou muſt be overlaid, and cruſhed, and broken inſtantly. Oh but remember that of the Apoſtle, Epheſ. 3.16. God is able to do exceeding abundantly above all that we can either ask or think, according to the power that worketh in us. He is able by that power whereby he hath ſuſtained thee ſo long, to ſtrengthen and ſupport thee ſtill; what ever further trial come upon thee, beyond all that thou canſt ask, yea beyond all that thou canſt think, he is able to do more then thou art able to imagine.
If our danger be without, from enemies that ſet againſt us with all their policy and power, and have reduced us to great extremities and ſtreights; let us reſolve we ſhall be kept by the Almighty power of God without us, guarding and defending. Let us ſay boldly as the Pſalmiſt did in ſuch a caſe, The Lord is my helper, I will not fear what man can do unto me. I muſt confeſs that we are apt to caſt away our confidence, and to deſpair of ſuccour and deliverance. It was the Prophet Davids weakneſs, as himſelf acknowledges, Pſal. 77.10. But if we fail at any time with holy David, let us come off as he did; let us ingenuouſly confeſs that it is our infirmity, and let us call to mind with him, the right hand of the moſt High. Oh let us think upon the great and the Almighty power of God; for that is intimated by his right hand, which commonly is ſtronger then the left, and ſo let us uphold our fainting ſpirits, when they are apt to ſink within us. As Luther did, when one ſuppoſed that the Emperor with all his Forces would fall upon the Duke of Savoy, who was the great Protector of the Proteſtants at that time: And where, ſaith he, will Luther be then? That holy man returned this ſuddain anſwer, Aut in Coelo, aut ſub Coelo, either in Heaven, or under Heaven, becauſe he expected protection from Heaven as long as he lived, and knew he ſhould have poſſeſſion of heaven when ever he died.
But may we reſt upon it then, that we ſhall have protection from the Name of God in all dangers? That he will keep us through his own Name?
To this I anſwer, if we belong to Jeſus Chriſt, we may be ſure we ſhall be kept by it, either one way or other, either from the outward danger, or elſe from the inward dammage; either in a way of deliverance, or if not ſo, in a way of aſſiſtance. The Prayer of our Interceſſor in my text ſhall not be in all reſpects in vain for us. It's true, the Lord may leave us ſometimes in the outward danger, and may not keep us by his power for us; But then he will be ſure to keep us by his power in us. If he take not off our burthen, he will give us ſtrength to bear it. And if he do not keep us from the evill, he will keep us in the evil. One way or other we ſhall have ſuccour from his great Name. If it be not a ſhield to cover us and protect us, it ſhall be an arm to underprop us and ſupport us; underneath us ſhall be the everlaſting arms, as Moſes ſpeaks. Deut. 33 27. So that here is comfort ſtill, in any trial or temptation: If we be not delivered from it, we ſhall be enabled to bear it.
And here leſt any of you ſhould look on this as cold comfort. I muſt tell you that it is a richer mercy to be enabled by the power of God within, to bear a trial, then to be reſcued and delivered from it by his power without; this latter we deſire moſt; but out of doubt the firſt is beſt for us: For do but weigh it, my Beloved, outward help and outward ſuccor and deliverance by the power of God, is but a common mercy, of which the worſt of men partake; yea of which the beaſts partake; in this reſpect he ſaveth man and beaſt. How often doth the Lord put forth his power to reſcue the vileſt of the ſons of men, from outward danger; yea the vileſt of the creatures! But he ſupports and ſtrengthens by his grace within, none but his own people. It is the proper and peculiar priviledge of thoſe that are given up to Jeſus Chriſt, to be kept this way by the Name of God. Paul was importunate you know, to be delivered from the Meſſenger of Satan that was ſent to buffet him; For this thing▪ beſought the Lord thrice, that is might depart from me, 2 Cor. 12.8. He could not ſpeed in that Petition, he could not get deliverance, but he got ſupport, which was abundantly the richeſt mercy: And when did God ever ſay to an ungodly wretch in ſuch a caſe, as he doth there to the Apoſtle Paul, My grace is ſufficient for thee, and my ſtrength is perfected in weakneſs? He hath very often given wicked men ſufficient outward ſuccour, but he never gave them yet ſufficient inward grace; this is peculiar to his own people.
Ʋſe 3 Is it ſo, that they that belong to Jeſus Chriſt are kept, &c. Then when you are in any danger or diſtreſs, have recourſe to this power. Seek not ſo much to outward means and ſecond helps, but ſay as David, Pſal. 68.11. Lord, do thou give us help from trouble: If you be kept, it muſt be by the Name of God, to which you are committed by your Saviour. He ſaith not to the Father in my text, Let them be kept by humane ſtrength, by worldly ſuccours and accomodations; But keep them through thy own Name: And therefore when you know not what to do, run to this Tower, the Name of God: Seek the Lord, and ſeek his ſtrength, as the Pſalmiſt counſels you, Pſal. 105.4. For you muſt know, my Brethren, it is not enough to make us capable of having ſure protection in the name and power of God, that we belong to Jeſus Chriſt; No, we may be ſo careleſs of our duty, that we may be deſerted for the preſent of the power of God, and may not have it to relieve us and defend us: And this is that which Ezra intimates, Ezra 8.22. The hand, that is, the power of God, is upon all them for good that ſeek him: If we neglect him, we may miſs of favour from him, as Aſa did in ſuch a caſe, the Lord would not put forth his power to heal him, becauſe he ſought not to the Lord, but to Phyſitians: And therefore when we are in danger any way, from within, or from without, let us lift up our hearts and cry to God, with the afflicted Church, Pſal. 80.2. Stir up thy ſtrength and come and ſave us; and let us ſee that we do it in the way that God would have us, and that we ſeek him in the due order, as the expreſſion is, 1 Chron. 15.13. And to this end I ſhall give you ſome directions.
1. Seek him early while he may be found of you; you muſt not run through all your other holds, and fly to all your other ſtays, and when you find that you are diſappointed in them all, then go to hide your ſelves, and not till then in this Name, when you know not what to do; for then perhaps the Lord will ſhut the doors againſt you, and leave you helpleſs in your troubles: And truly it is juſt with God, that they that ſeek not to him, till they be driven out of all their ſhifts, ſhould be neglected by him when they come.
2. Humbly, or elſe the Name of God will not be a refuge to you. You may come to him for ſhelter, but he will not receive you into his protection; No, he will reſiſt the proud, he will keep them out of doors, he will leave them ſuccourleſs in their diſtreſſes. They were ſo proud, and their ſtomachs were ſo high in proſperous times, that they looked not after God, God was not in all their thoughts, Pſal. 10.4. And therefore now when they come running to him, becauſe they know not how to live without him, the Lord will look as little after them; let them do what they will for God. But on the other ſide, my Brethren, there are many ſweet and pretious promiſes of mercy & protection to the humble perſon.
3. Heartily, with all the heart, and all the ſoul, for ſo is the direction, Deut. 4.29. you muſt not ſeek him feignedly with half a heart, with a divided ſpirit; for if you do, you may expect ſuch entertainment as is threatned to thoſe diſſembling wretches mentioned Prov. 1.28. They ſhall call upon me, but I will not anſwer; they ſhall ſeek me early, but they ſhall not find me; and you may look to ſpeed as hollow-hearted Iſrael did, Hoſ. 5.6 They ſhall go with their flocks and with their herds to ſeek the Lord, and ſhall not find him.
4. Reformedly, in a way of Reformation, and amendment. It is in vain for a prophane and filthy perſon, ſo continuing, to run to the name of God in his diſtreſſes; He muſt not look for any ſhelter there, he ſhall not come neer God, for God will be ſanctified in all that come near him. He that cannot endure to look upon prophaneſs with his eye, will not ſhrowd it with his wing. But to the Saints, to holy perſons, the Lord will be a ſure refuge; The Name of the Lord is a ſtrong Tower, Prov. 18.10. the righteous runneth into it and is ſafe.
5. Conſtantly, we muſt hold out in ſeeking God, and that not only in the act, but alſo in the power and vigor of it: And as the Spouſe, though ſhe were long delaid, and though ſhe met with many difficulties and diſheartnings; yet ſhe continued ſeeking ſtill: She followed Chriſt through every lane and every ſtreet, and never left till ſhe had found him: So we muſt follow God, my Brethren, through all the Ordinances, all the means, all the wayes that lead to him, and though he fly away and hide himſelf, we muſt not faint, and languiſh, but continue and hold out, till we have found him.
Ʋſe 4 Is it ſo, that they that belong to Chriſt are kept, &c. If then we have been kept in any dangers or diſtreſſes, let us look up to this Name: let us not reſt in the external means, and ſecondary cauſes of our ſuccour or deliverance; but let us look beyond them and above them, to the name of God. Let us ſee this Name of his engraven and enſtampt upon them, as the Prophet counſels, Mich. 6.9. The man of wiſdom ſhall ſee thy Name; and when we ſee it, let us acknowledge it to be the fountain of our help, the cauſe of all our ſuccour and deliverance: Let us confeſs that God (according to our Saviours Prayer in my Text) hath kept us through his own Name. And let his Name have all the glory.
And thus far of the means by which our Saviour here deſires, that his Diſciples and Apoſtles might be kept, his Fathers Name; Holy Father, keep through thy own Name thoſe whom thou haſt given me.
The End for which he prays they might be kept, comes now in order to be handled, That they may be one as we are.
A ſtrange expreſſion, if we look upon it with a ſuperficial view. That the Diſciples of our Saviour may be one in ſome reſpects, is very eaſie to imagine: But how they ſhould be one, as God the Father and the Son are one, who are ſo one that they are the very ſame, the ſame eſſence, (for ſo the union is identical) though they be not the ſame perſon, this is hard to be conceived; yet this is the expreſſion of our Saviour to his Father in my Text, That they be one as we are.
Which that you may the better underſtand, my Brethren, you muſt know that [as] in Scripture is many times a note of ſimilitude, and not of equality. It intimates the truth and the reality of that wherein the likeneſs ſtands, and not the meaſure and degree. I might give many inſtances wherein that particle is ſo taken; you may ſee that place for inſtance, Luk. 6.36. Be you merciful, as your Father alſo is merciful. It is impoſſible for any man to be merciful as God, if you look to the degree: For as the Heavens are higher then the Earth, ſo are his ways and thoughts above ours, in reference to mercy and forgiveneſs: But yet we may be merciful as God is, really and truly ſo, although not ſo in ſuch a meaſure. We may be merciful as he, though not as merciful as he. So in my Text our Saviour prays in the behalf of his Apoſtles and Diſciples to his Father, that they may be one (ſaith he) as we are, as thee and I are. The meaning is not, that they may be one as neerly (that is impoſſible) but that they may be one as truly as we are. Not that they may be one by a ſubſtantial and identical, but by a real union as we are. Not that they many be one in all reſpects, but that they may be one in ſome reſpects as we are.
But you will ask me then, what thoſe reſpects are? I will ſhew you in a Word. God and Chriſt, the Father and the Son are two perſons. And yet though they be two perſons, they agree in every thing Though they be divers, yet they never differ; No, they do continually minde the ſame things, they will and nill the ſame things, they love and hate the ſame things: There is an unexpreſſible agreement and conſent between them every way; even ſo it is exceedingly to be deſired, that the Diſciples of our Saviour, though they be many perſons, yet they may be of one mind, and one heart, and one affection: That they may agree in all things, that there may be no difference, no diviſions, no jars, no ſtrifes, no rents among them; but that they may in this reſpect be one, even as the Father and Son are.
And this, you ſee, is the great thing for which our Saviour is a ſuitor to his Father, in behalf of his Apoſtles and Diſciples, that they might be at unity among themſelves. This is the end for which he prays they may be kept by the Almighty power of God himſelf, that as far as it is poſſible for men to be, they may be one, even as the Father and the Son are one; Holy Father keep them through thy own Name, that they may be one as we are. So that the Obſervation clearly intimated here is this.
DOCTRINE. It is a matter of wondrous difficulty, and of high Concernment, for Chriſts Diſciples to be at neereſt unity among themſelves.
Both theſe particulars, I take it, are apparently ſuggeſted in the words, Firſt, that it is a point of wondrous difficulty; Then that it is a point of high concernment, that all that are beſtowed on Jeſus Chriſt, ſhould (as far as men may be) be one, as God and Chriſt are one. I ſhall clear them in order, from the Text and other Scriptures.
It is a matter of wondrous difficulty, even for Chriſts Diſciples to be at neereſt unity among themſelves. Our Saviour ſaw it to be very hard for them in all things to agree together, and therefore he deſires it may be brought about by the Almighty power of God himſelf; Holy Father keep them through thy own Name, that they may be one as we are. He prays his Father to ſet his own Almighty power about it, to effect it; by which he intimateth that it is no eaſie matter. It is obſervable how the Apoſtle ſtruggles for it, 2 Theſſ. 3.16. The God of peace himſelf give you peace always by all means: So that there is no poſſibility of having peace, unleſs God himſelf beſtow it; unleſs he bow the heavens and come down, and work it in the hearts of his people. It is beyond the power of any creature to keep the Saints themſelves in unity and peace, unleſs God himſelf do it. And ſo the Apoſtle having well conſidered the wondrous difficulty of it, turns himſelf to God. Now the God of peace himſelf give it. q. d. I ſee no other means will do it, and therefore I beſeech thee Lord, thou who art the God of peace, do thou thy ſelf make unity among thy people. That phraſe of the Apoſtle is notable to this purpoſe. Eph. 4.3. Endeavouring to keep the unity of the ſpirit in the bond of peace. foreign, The word there uſed, imports the doing of a thing with much intention, with inward care, and outward diligence, and labour, and endeavour to the very utmoſt. The ſetting of ones ſelf about a buſineſs ſtrenuouſly, and with all his might, which would not need, if it were an eaſie matter. Endeavouring to keep the unity of the ſpirit in the bond of peace. So that you ſee it is a matter of wondrous difficulty, for Chriſts Diſciples to be at neereſt unity among themſelves.
But you will ask me how it ſhould be ſo? A man would think it ſhould be no hard matter for Chriſts Diſciples to be all one: for them who are ſo cloſely and ſo neerly joyned ſo many wayes, and by ſo many tyes; who are all one body, one ſpirit, who have all one Head, one God, one Lord, one faith, one hope, one baptiſm, to be at unity among themſelves. Indeed it is a task almoſt inſuperable to have peace with all the world. To ſay the truth, it is impoſſible, as the Apoſtle Paul inſinuates in his exhortation, Rom. 12.18. If it be poſsible, as much as lies in you, live peaceably with all men. But to live peaceably with Saints and fellow members, for ſuch to be at unity among themſelves, what difficulty ſhould there be in this! How cometh it to paſs that this is ſuch a hard matter, That the almighty power of God himſelf is called down from heaven about it?
Why my beloved there be many things even in the Saints and Chriſts Diſciples, that make the matter difficult. And I ſhall draw them all that I ſhall mention, to theſe two heads. There are ſome things in which they are too much alike, and there are other things in which they differ overmuch; and both of them do make it wonderfully hard even for the Saints to be at unity among themſelves.
There are ſome things in which they are too much alike to agree among themſelves. They are all (the holieſt of them) too carnal, they have too much corruption in them eaſily to cloſe together. And this is that the Apoſtle Paul obſerves in the Corinthians, 1 Epiſt. 3.3. Whereas there is among you ſtrife, and envy, and diviſion, are you not carnal? Is it not very manifeſt, that there is much corruption, and much fleſh in you? And is not this the cauſe of theſe diſſentions? It may be you are apt to think it to be otherwiſe, but mark what the Apoſtle ſaith James 4.1. From whence come wars and fightings among you? Whence do they come? Why hence they come, will ſome men ſay; I am ſo troubled and moleſted, I am ſo groſly injured and abuſed that I cannot live in peace. Never was any man ſo baſely uſed, ſo vilely dealt withall, as I have been, and that by thoſe that are accounted honeſt men. And hence it is that I cannot be at reſt: No, no, ſaith the Apoſtle, thou art much deceived, I had as lief thou hadſt ſaid nothing. It is the wickedneſs and the corruption that is in thee, that is the true and real cauſe of all this. From hence come wars and fightings among you, even from your luſts that warr in your members. And I will ſhew you what thoſe luſts are, which make it ſo extremely hard, even for the Saints to be at unity among themſelves.
1. They are too proud: The wiſe man tels us this hath a ſtroke in all quarrels, Prov. 13.10. And if in all, then in the quarrels of the Saints too. And truly my beloved, were it not for this, there would not be ſuch endleſs and implacable contentions about matters civil, as there are ſometimes between thoſe that are Chriſts Diſciples. It is their pride that neither ſide will ſtoop or bow; both are high and both are ſtiff, and ſo there can no poſſible accommodation or accord be made between them.
And were it not for pride there would not be ſuch endleſs and implacable contentions about matters doctrinal. This is the true and real cauſe, why men will not indure to be gainſaid and croſt in their opinion, but preſently they fret and fume and fall into an everlaſting ſtrife about words, whereof cometh envy, railing, evil ſurmiſings, and perverſe diſputings, as the Apoſtle ſhewes, 1 Tim. 6.4, 5. Now would you have the character of ſuch a perſon as carryes matters in this faſhion? ſaith the Apoſtle, he is proud, knowing nothing. He thinks himſelf a very knowing man, but this is nothing but his pride. And hence it comes to paſs that men are ſo unalterable in their fancies and conceipts, that having once aſſerted them and owned them, they will not lay them down again (no though they be convinced) for their honours ſake. Remarkable and exemplary is the reſolution and humility of Job in ſuch a caſe, Job 6.24. Teach me and I will hold my peace, and make me know wherein I have erred.
In which ingenuous diſpoſition, did thoſe who differ in their judgements conſtantly agree, they might be quickly brought, if not wherein they err, to change their minds, yet to allay them ſo, with humility and love, that they ſhould never break forth into bitterneſs againſt their brethren. But while they have ſuch a deal of pride among them (while they are ſo alike in this regard) it is impoſſible they ſhould agree together.
2. It is impoſſible, even for the Saints, to be in all reſpects at unity among themſelves, becauſe as they are too proud, ſo they are too ſelfiſh. Herein they are too near alike eaſily to cloſe together. This is indeed the great make-bate, it hath a ſpecial hand, and is a violent eager ſtickler in all the quarrels that are driven to and fro among men. From hence it is that men are ſo inflexible and ſo extremly ſtiff in their opinions, that they will abate nothing, nor yield to nothing for quietneſs and peace ſake; it is their love, not to the truth, but to themſelves, it is their ſelf-love. And ſo it is the ſelfiſhneſs of men that makes them ſo intent upon their own things that they will have the utmoſt in a buſineſs, and urge extremity of right, and will not part with any thing almoſt to purchaſe pretious peace. It is becauſe they love themſelves too well, and becauſe there is ſo much of this even in the Saints, this makes it wonderfully hard for them to be at unity among themſelves.
I might name other things in which they are too much alike to cloſe ſo nearly as they ſhould, but theſe ſhall ſerve for that branch.
It is a hard thing for the Saints to live at unity among themſelves, becauſe as there are ſome things in which they are too much alike: So there are other things in which they differ overmuch, ſo cloſe ſo nearly as they ſhould together. For differences make diviſions many times, even among Chriſts Diſciples. And that you may the better look into the buſineſs, I will ſhew you many things in which they differ many times, which render a conjunction and a perfect union infinitely hard to be made and kept among them.
1. They are of divers tempers and of divers conſtitutions, and thoſe will hardly cloſe together. As divers ſtrings, unleſs they be of purpoſe tun'd alike, will not be uniſons, they will not be of one ſound: They may be very ſweet apart, but if you ſtrike them all together, they will make a diſcord; So it is in this caſe: ſome of the Saints are of a melancholy ſad, and others of a ſanguine cheerfull temper. The melancholy doth not like the cheerfull, the cheerfull doth not like the melancholy Saint. Or if he like him in his judgement, he cares not to converſe with him, or not ſo much at leaſt as with another, becauſe he doth not ſuit his diſpoſition. One Saint by reaſon of his conſtitution, (which grace doth never wholly alter,) is very hot and very active: Another Saint is very cold, and very dull. Thoſe two being ſo unlike, will continually be diſliking one another, and it may be cenſuring: ſo that it will be very hard to bring them to ſo near a cloſe as ſhould be between Chriſts Diſciples.
2. They are of divers ſtations and conditions, in the world, and in the Church. Some are high, and ſome are low, ſome are rich and ſome are poor. The high are ready to deſpiſe the low, the low are ready to envy the high. The rich are ready to deſpiſe the poor; the poor, &c. One of them will be apt on all occaſions to be perking at the other. And this will make a perfect union extremly difficult between them.
3. They are of divers intereſts by reaſon of their callings, judgements, opinions, habitations, outward ſubſtance and eſtates; and differences will ariſe and grow from all theſe; So that it will be hard to keep them quiet, and to hold them cloſe together. Meum and tuum, is the riſe of all diſſentions; it is this ſame thine and mine, that ſetteth men, yea the beſt men ſometimes together by the Ears. This is my right, and that is thine; this is my place, and that is thine; this is my opinion, and that is thine. If the intereſt were one, they would be one; but ſure it cannot be avoided, but it will be ſo different, in this world; there will be differences now and then even among the Saints themſelves. It was upon the point of intereſt that Abraham and Lot fell out though they were both good men. And it is noted by the Holy Ghoſt himſelf as one eſpecial reaſon of the ſtrange conſent and harmony that was among the primitive Saints, becauſe their intereſt was one, Acts 4.32. The multitude of them that believed were of one heart and of one ſoul. How ſo? They had all things common, neither ſaid any of them that any of the things which he poſſeſſed were his own. The ſtate of thoſe times, my brethren, both admitted and required it, and we ſee the fruit of it. It is not ſo, and to ſay truth, cannot be ſo in our dayes, and therefore it is much the harder to keep perfect unity among the Saints. When once they ſhall come all to be in one place, in one condition, of one opinion, and to have one inheritance, and ſo to have one common intereſt among them all, when God ſhall be all in all, there will be no more diviſions; but in the mean time it is impoſſible they ſhould in every thing agree together.
4. They are of divers qualifications. There are diverſities of gifts, ſaith the Apoſtle, 1 Cor. 12.4. Now theſe I muſt acknowledge are intended to beget union. But yet by accident, by reaſon of remainders of corruption in the Saints, they cauſe diviſions. While ſome are of more judgement, and other ſome of more affection; while ſome are of greater, and other ſome of meaner gifts, here are occaſions (I ſay not cauſes, but occaſions) of diſſention, while ſome are ſupercilious, and the other envious. As ſoon as the Apoſtle layes down the diſtinction between ſtrong and weak Chriſtians, Rom. 14.1. there follows diſputation and diviſion preſently. The one deſpiſes, and the other judges. The ſtrong Chriſtian is ready upon all occaſions to deſpiſe the weak. The weak Chriſtian is apt upon the other ſide to judge the ſtrong. The ſtrong ſlights, and the weak cenſures, and ſo there is a wofull breach of unity and peace among them.
By theſe things it is evident my brethren, that it is a matter of wondrous difficulty even for Chriſts Diſciples to be at unity among themſelves. And truly if we ſeriouſly conſider how like they are in regard of ſome corruptions, and how different they are in Conſtitutions, Stations, Intereſts and Qualifications, we will not wonder that the Almighty power of God is invocated by our Saviour to effect it.