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CHRISTIAN UNITY
IT is often urged, as an objection against Christianity, that those who profess it are not agreed respecting the doctrines which it inculcates: and we are triumphantly urged to come to an agreement amongst ourselves, before we attempt to proselyte others to our religion. That persons calling themselves Christians differ widely from each other, is readily acknowledged. But it must be remembered, that Christianity is not a mere theory, which leaves men at liberty in relation to their practice: it is a religion which requires its votaries to have their whole souls brought into subjection to it, and cast, as it were, into its very mould: and those who affect not a conformity to its doctrines, will deny the doctrines themselves; having no alternative, but to set aside the requirements, or to condemn themselves for their disobedience to them. But between real Christians there is, on all the fundamental points of religion, a surprising agreement, even such an unity as does not exist on any other subject under heaven. Every true believer, whether learned or unlearned, feels himself to be a sinner before God; dependent altogether on the blood of Christ to purge him from his guilt, and on the Spirit of Christ to renew and sanctify his soul. The necessity of universal holiness, too, is equally acknowledged by all; so that, whatever difference there may appear to be between the different members of Christ’s mystical body, it is only such as exists in the countenances of different men; the main features being the same in all; and the diversity being discoverable only on a closer inspection.
That this truth may the more fully appear, I will take occasion, from the words before us, to shew,
I. The foundation which the Gospel lays for unity—
The unity of the Gospel is carried to a great extent—
[The whole Christian Church is brought by the Gospel into “one body,” of which Christ is the head, and all true believers are the members [Note: 1Co_12:12.]. This body is inhabited by “one Spirit,” even the Holy Ghost, who pervades the whole, and animates it in every part. It is his presence only that gives life; and were he withdrawn for a moment, the soul would be as incapable of all spiritual motion, as a dead corpse is of all the functions of the animal life. To “one hope are we all called, even to an inheritance which is incorruptible and undefiled, and that fadeth not away, reserved in heaven for us.” The “one Lord” of all is the Lord Jesus Christ, who “purchased the Church with his own blood,” and presides over it as “Lord of all,” and will judge every member of it in the last day. To all of them there is but “one faith;” to which all, without exception, must adhere, and by which alone they can be saved. Into this new-covenant state they are all admitted by “one baptism,” “in the name of the Father, and of the Son, and of the Holy Ghost.” And of all there is one God and Father, “who is above all,” by his almighty power; “and through all,” by his superintending providence; “and in all,” by the constant operation of his Spirit and grace.]
All this may well serve as a foundation for unity, amongst those who profess the Gospel—
[The force of this observation is universally acknowledged, in reference to the corporeal frame. The whole human frame proceeds from one source, is subject to the same wants, nourished by the same supplies, and affected with the same lot. In reference to that, it is judged reasonable that every part should have the same care one for the other; and that every member should sympathize with the rest, whether in a way of joy or sorrow, according as circumstances may require [Note: 1Co_12:25-26.]. All idea of a separate interest is quite excluded; and the happiness of every individual part is bound up in the welfare of the whole. Much more, therefore, may all disunion be proscribed in so sacred a body as the Church, where not merely the prosperity of the different members is at stake, but the honour of Almighty God also, and the interests of the whole world.]
Accordingly, we find universal harmony provided for, in,
II. The unity it enjoins—
It requires an unity,
1. Of sentiment—
[This is not to be expected in every thing: for, where the mind is so constituted as ours is, and possesses such different measures of information, and beholds subjects from such different points of view, it is not possible that there should be a perfect agreement of sentiment upon every thing. But it may well be expected to prevail, so far at least as to prevent dissension and division in the Church of God. This the Apostle inculcated with all possible earnestness: “I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no division among you; but that ye be perfectly joined together in the same mind, and in the same judgment [Note: 1Co_1:10.].” A departure from this rule is declared to be a proof of grievous carnality [Note: 1Co_3:3.]: and, if fostered in the soul, and promoted in the Church, it is judged a sufficient ground for the most marked disapprobation from every child of God: “Mark them who cause divisions and offences contrary to the doctrine which ye have learned, and avoid them: for they that are such serve not the Lord Jesus Christ, but their own belly” and corrupt appetites [Note: Rom_16:17-18.].]
2. Of affection—
[Love is the grace which most adorns the true Christian: it is properly his distinctive mark [Note: Rom_12:10.]. It is not to be interrupted by party distinctions; which, instead of justifying an alienation from each other, should themselves, as far as possible, be buried in oblivion. In the body, no one member can say to another, “I have no need of you:” the least and lowest has its appropriate office, as well as those whose powers are of a superior order: nor does its difference of form or office cause it to be overlooked, or its welfare to be despised. But herein the Christian world is doubtless very defective. Minor differences and distinctions are magnified among them into occasions of mutual aversion; insomuch, that a circumstantial difference, in relation to the mere externals of religion, often sets persons as far asunder as they are even from professed heathens. But let not Christianity be blamed for this. The evil arises solely from that corruption of the human heart which Christianity is intended to subdue and mortify. And I cannot but regard the change which has taken place in this respect, through the influence of the Bible Society, as a blessing of peculiar magnitude to the whole Church of God. The duty of all, to whatever denomination of Christians they may happen to belong, is, to “love as brethren;” yea, to “be kindly affectioned one to another with brotherly love, in honour preferring one to another.” The true pattern is that which was set us on the day of Pentecost [Note: Act_4:32.] — — — To all, therefore, I would say, with the Apostle, “If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like-minded; having the same love, being of one accord, of one mind [Note: Php_2:1-2.].”]
3. Of conduct—
[As immortal beings, we all have one great pursuit, which we ought to follow with our whole hearts, and in comparison of which all other things should be as dung and dross. We should all resemble the twelve tribes of Israel, in their journey through the wilderness. All kept their appointed places; those who led, not despising those who followed; nor those who moved in the rear envying those who led the van. All surrounded the tabernacle, as the first object of their unvaried solicitude; and all looked forward to Canaan, as the crown and recompence of all their labours. So should it be with us. To advance the cause of God in this world, and to reach the promised land, should be the objects nearest to all our hearts. In this, then, let us all unite: “forgetting the things which are behind, and reaching forth unto those things which are before, let us press forward for the prize of the high calling of God in Christ Jesus.” Let us, I say, as many as be perfect, “be thus minded [Note: Php_3:14-15.].”]