Filipenses 2:1,2

DISCOURSE: 2143
UNITY RECOMMENDED

Filipenses 2:1. If there be therefore 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 likeminded, having the same love, being of one accord, of one mind.

THE Church of Christ is one great family; all its members being children of one common Parent, and partakers of one common interest. To consult the good of the whole is the duty of each; no one regarding his own personal gratification, but all combining for the common welfare. This was a favourite topic with the Apostle Paul. The care of all the Churches having been committed to him, he had constant occasion to inculcate the necessity of union amongst the multifarious and discordant characters of which the different societies were composed. The manner in which he inculcates it in the words before us, is very remarkable, and deserves particular attention. In opening the passage to your view, we shall be led to notice,

I. The object of his desire—

He was now in prison at Rome: but his sufferings caused no diminution in his concern for the welfare of the Church of God. He saw with grief the efforts which were made by the enemies of Christ to turn aside the Philippians from the faith they had embraced; and he therefore urges them the more carefully to preserve amongst themselves an unity of sentiment and affection, in order that they might give no advantage to their adversaries by intestine divisions. The object, I say, which he desired to promote, was unity of sentiment and affection—

This appears to be the true scope and import of his words: “Being joined together in love, be united also in sentiment: and being joined together in sentiment, be united also in love, so as to have one soul penetrating the whole body [Note: See the original, which consists rather of two parts than of four, and should be construed accordingly.].” An unity in these respects is, it is true, very difficult to be attained—

[Considering how the human mind is constituted, it is scarcely to be expected men should be perfectly agreed upon any point; and least of all upon religion, where the subjects themselves are so deep and mysterious, and where so great a scope for difference of sentiment is afforded by the terms in which the truth is revealed. There is not unfrequently in appearance an opposition between the things that are revealed: (I say in appearance; for it is not possible that there should be any real contrariety in things which have been delivered by inspiration of God:) and it may be expected that different persons will lean to different sides, according to the weight which the different positions appear to have in the general scale of truth. Besides, the deep things of God are discerned only by means of a spiritual perception imparted to us by the Spirit of God: and of course they will be more or less justly viewed, according to the measure of grace that has been given to us, and according as our visual organs have been purified from the films that obscure or distort the truth.

Of course, an unity of affection must be considerably impeded by these circumstances: for we naturally agree best with those whose sentiments we approve: and if there be any great diversity of sentiment on important topics, we are apt to feel a proportionable alienation of heart from the person in whom it exists.]
But though a perfect union in these respects is difficult, it is, as far as is necessary for all practical purposes, certainly attainable—
[We are expressly taught, that it should, and may, exist in the different members of Christ’s mystical body [Note: 1 Coríntios 1:10.] — — — The way to attain it is, to confine ourselves to the fundamentals of religion; and to make them the bonds of union; whilst the less evident or less important truths are left as neutral ground, open alike to either patty, and to be occupied or not by each, as they see fit. What the fundamentals are, may, it is true, be differently stated: but, if Christianity be viewed in its true light as a remedy, and we agree in the depth of the malady it is proposed to cure; the means of healing, through the atoning blood of Christ, and the influences of his Spirit; and the duty of those who are healed, to devote themselves unreservedly to the service of their God; if, I say, Christianity be viewed in this light, there will be very little difference of sentiment between those who have ever felt its efficacy. It is by going beyond these plainer truths; by laying an undue stress on some obvious doctrines, without suffering them to be tempered with those which are of an opposite aspect; by wresting from their plain import those passages which we cannot reconcile with our favourite systems; and, in a word, by exercising a dogmatical spirit on points which are beyond our comprehension, and forming them into the shibboleth of a party; it is by these things that the Church of Christ is divided: and never till we return to the simplicity of the day of Pentecost, shall we regain its unity. But when we return to the docility of little children, we shall, to all practical purposes, “see eye to eye.”]

On the attainment of this object his heart was set, as appears from,

II.

The urgency of his request—

The first consideration which he urges is, the happiness which such a union would confer on him—
[He had rejoiced in their first conversion to God; as a mother does over her new-born infant: but his joy was blended with much anxiety for their future welfare. That welfare was now endangered by the efforts which were made to separate them from each other, and to turn them from the faith. Nothing but their steadfastness could comfort him; but, if he should see them cordially united together in sentiment and affection, it would complete his joy. Hence he says to them, “Fulfil ye my joy.” His very life seemed to be bound up, as it were, in the prosperity of their souls; so that in effect he says to them, as he does to the Thessalonian Church, “Now I live, if ye stand fast in the Lord.” If therefore they felt in any degree their obligations to him, they could not but labour to carry into effect the object which would so conduce to his happiness.]
To this he adds all the most powerful pleas that could operate upon the human mind—
[“Is there any consolation in Christ?” As believers they could not but know that there was in him a fund of consolation; a mine, the treasures of which were altogether unsearchable. Who can contemplate the covenant which he entered into for the redemption of a ruined world, together with all that he did to accomplish this stupendous work; his mysterious incarnation, his holy life, his meritorious death, his glorious resurrection and ascension, his intercession for us at the right hand of God, and his exercise of all power as the Head of his Church, and as the life of every believer in it; who can contemplate all this, and not be comforted in the thought of such a Saviour, and in the hope of such a salvation? The greatness of his person, the suitableness of his undertaking, the sufficiency of his work, and his fidelity to all his promises—where can consolation be found, if not in these?
But what enjoyment can any have of these things, if their minds be distracted with controversies, and their hearts embittered with discord? Whatever any may profess to the contrary, it is only when the mists of controversy are dispelled, that the cheering rays of the Sun of Righteousness can penetrate and revive the soul.
The same may be said respecting “the comfort of love.” That there is unspeakable comfort in the existence and exercise of love, what Christian does not know? The presence of love argues, and, if I may so speak, constitutes, the in-dwelling of the Deity in the soul: as the loving Apostle has said, “God is love; and he that dwelleth in love, dwelleth in God, and God in him.” But sweet as is the harmony of kindred souls, it cannot long exist, when once the discordant strings of controversy are touched. The voice which but lately delighted with its sounds the ravished ear, loses its interest, when once it has begun to make the Saviour’s name a subject of dispute. Diversity of sentiment on such important matter as religion soon creates coolness in the affections, and alienation in the heart. Shall we then willingly admit amongst us a disposition of mind so adverse to our best interests, and so destructive of our truest happiness?
Nearly allied to this is “the fellowship of the Spirit:” for the Church of God is not merely one family, but one body, every member of which is animated and enlivened with the same soul. The Holy Spirit who pervades them all, produces a holy fellowship between them; between not those only that are contiguous to each other, but those also which are most remote; it unites in one the inhabitants both of heaven and earth. But this also is interrupted by the introduction of discordant sentiments; and the magnetic attractions, by which it brought all under one common influence, cease to operate with effect, and leave the mass of Christians as unconnected and indifferent to each other as the world around them.

Of “bowels and mercies” also the true Christian is possessed. He has felt towards himself the compassions of his God; and he desires to manifest towards all his brethren a measure of the same tender care. But discord shuts up all these tender emotions, and banishes from the mind this affectionate solicitude; so that hostility will take the place of love, and anathemas be hurled, where nothing but mutual endearments have before prevailed. St. Paul probably had more particularly in view the effect which their dissensions would produce upon his own mind: they would be as a dagger to his soul: and could the Philippians, who had so richly participated his love, make such a return? No; if they had any bowels and mercies existing in them, they would avoid a conduct which would so augment the distresses which, for their sakes and for the sake of the whole Church, he was now enduring. God had promised to his people, to “give them one heart and one way, that they might fear him for ever, for the good of them and of their children after them:” and this unity he besought them, if they valued either their own welfare or his happiness, most strenuously to maintain. He would have them all to be not only one body, but to have one soul, and one spirit, pervading all.]

Earnestly desiring that the same heavenly disposition may abound in you also, I would, with most affectionate entreaty, recommend,
1.

That you guard against every disposition that may interrupt this harmony—

[The Apostle particularly cautions the Philippians against “strife and vain-glory,” and exhorts them “in lowliness of mind to esteem others better than themselves.” So would I also caution you against the indulgence of a proud, conceited, self-sufficient spirit, which is the bane of all social harmony and Christian love. These malignant dispositions have been at the root of all those animosities which have in different ages disturbed and divided the Church of God [Note: Tiago 3:14.] — — — Only let self be mortified and subdued, and love will reign; yea, it will so reign, that your union with your brethren shall resemble that which subsists between the Father and Christ himself [Note: João 17:21.]

2. That you seek those blessings which have a sanctifying efficacy on the soul—

[What love will not the consolation that is in Christ inspire? What will not a person who tastes “the comfort of love” do to preserve love; and one who enjoys the “fellowship of the Spirit,” to maintain the unity of the Spirit in the bond of peace? If you yearn over the desolations of Zion, and have your “bowels and mercies” moved at the distresses of those around you, you will never willingly contribute to disturb the harmony of the Church by doubtful disputations. You will strive for peace; and in that exercise of love will reap in your own souls the richest reward. Such is the exhortation of St. Paul to the Colossian Church; and such is that with which I shall conclude the present discourse: “Put on, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye. And above all, put on charity, which is the bond of perfectness, unto which ye are called in one body, and be ye thankful [Note: Colossenses 3:12.].”]