T will be seen that the view just given of Christ's prayer (John xvii) is quite different from the one commonly entertained. From the manner in which it is quoted and referred to, it is evident that it is generally considered to be mainly in behalf of what is called "Christian union," and that this "union" is furthermore supposed to be a matter yet in the future, so that the prayer, in its chief petition, is thought to have remained heretofore unanswered. It is accordingly expedient to examine this notion more particularly, in order that its incorrectness and superficiality may be fully apparent, and that the actual truth may find access to the mind. For it is the chief hindrance to progress in religious knowledge that error has preoccupied the ground, and that before any thing can be learned, much must be unlearned. The latter, indeed, is by far the more difficult task, since human opinions, theories, and dogmas have so filled the minds of men, that there [48] is no longer room for truths derived directly from the Scriptures, and it is necessary to overcome that pride of consistency, those prejudices of education and that false reliance upon human authority, by which all approaches are defended, before the Word of God can even claim admittance.

      Let us, then, here briefly consider certain difficulties which at once arise upon the supposition that the popular view of this prayer is correct, and that it is mainly on behalf of a visible union among believers. If this be true, it follows that this solemn and special prayer was offered for that of which the first disciples were already in possession. It is well known that the personal followers of Christ were united, and that they formed one harmonious and unbroken band, in perfect concord with each other. But as prayer is always made for that of which persons are destitute, and these disciples already enjoyed "Christian union," this could not constitute the subject-matter of Christ's petition. Again, as it is related to those 'who should believe on him through their word;' if it be urged that it was in consequence of this prayer that they also formed one religious community and maintained "Christian union," until long after the close of the apostolic ministry, the inquiry may be justly made why this union was not perpetuated? and why this prayer has failed to be answered in the case of those who for sixteen centuries have also believed through the apostles teaching? Christ said on one occasion to the Father: "I know that thou hearest me always." Is it to be supposed that his prayer for [49] "Christian union" has been unheard and unanswered for sixteen hundred years, and that its fulfillment is yet postponed to some indefinite future period?

      But further. We find in this prayer these several petitions. 1. That he himself might be glorified in heaven. 2. That his personal followers might be "kept" so as to be "one" as Christ and the Father were one. 3. That they might be "kept from the Evil One." 4. That they might be sanctified through the truth. 5. That all future believers should likewise be "one," and 6. That all who were given to Christ might be with him to behold the glory to which the Father had destined him. It will be admitted that the first petition was granted, and that Christ was glorified "with the glory which he had with the Father before the world was." The second also, the third and the fourth are conceded as fulfilled in the primitive disciples. Even of the sixth, it may be affirmed that it has been constantly in process of accomplishment, since all the saints who have fallen asleep have departed "to be with Christ;" but if in its full sense deferred, it is simply because the time appointed for the resurrection and glorification of the saints has not yet arrived. Now these things being so, on what principle of interpretation or of consistency can it be maintained that the fifth petition, viz., that believers through the apostles' word might be "one", has remained unanswered during nearly all the Christian centuries, and is still to be unheard until some definite time in the dim and distant future? When the other petitions are [50] evidently granted, why is this particular one to be singled out as yet unheard, when its purport is really the same as that of the second, and the blessing for which it pleads was certainly just as much needed by the disciples of the future, as that of the second was by those then present? The petition in each case was for "oneness." If this be merely union, can any good reason be assigned why it should be granted to the primitive disciples and denied to those who, through the intervening centuries, have believed on Christ through the word of the apostles? And can it be supposed that any sort of ecclesiastical, visible, or sentimental union to be effected in the future between the numerous bodies professing Christianity can be at all the realization of the petition, "I in them and thou in me, that they may he one in us?" It is indeed surprising that so palpable an error, arising probably from the textuary system of interpretation, should so long have remained undetected, and that the profound significance of our Lord's prayer for unity should be even yet hidden from the religious world, by the superficial theological figment that his petition was for a matter so inferior and subordinate as a "Christian union" among his people, to be visibly attained by some future combination or conglomeration of religious parties!

      The prayer of Christ, let it be observed, was neither in form nor in substance a prayer for union, but for oneness. These are two different words and stand for two different things. They do not contain each other in their respective significations, neither [51] do they imply each other, for we may have union without unity and even unity without union. Union is the mere joining together of two or more bodies in one. It implies a combination that is manifest or may be made manifest, but unity denotes an invisible oneness; so that there maybe a visible union, but not a visible unity. Union involves neither similarity of structure nor identity of nature, for the most anomalous and incongruous materials may be joined or mingled, and the most opposite things may be united, as, for instance, in man, the flesh and the spirit which are "contrary the one to the other." But "oneness" supposes, so far as it extends, homogeneity, similarity, congruity, singleness, a common pervading principle or nature, or a mutual adaptation and arrangement of parts for some special and common purpose. Mere union, hence, does not establish unity, nor does unity imply union. Gold is one thing, and maintains its oneness, however minute the particles into which it may be divided. It is not one because all gold is or may be fused into one mass, but because the properties of each particle are similar. It is thus that in a religious point of view, unity implies a common nature or joint relation, arising from a joint participation of the Holy Spirit, imparting to each individual similar dispositions, feelings, and purposes. Mere union may arise from very dissimilar causes. An individual may unite with a church on account of some agreement in opinion, or from motives of convenience or of policy. Churches may unite with each other for [52] the sake of popularity or power, but such unions have nothing to do with unity either as a cause or as a consequence. On the other hand, unity may exist, while visible union either congregational or denominational may be wholly absent, on account of distance, difference of language and other circumstances. Visible union, in short, is never to be mistaken for that spiritual unity which by the tie of a common birth from above, a heavenly parentage, a common nature, necessarily establishes a oneness which, while it exists quite independently of external or visible union, nevertheless fails not to secure this, whenever intervening obstacles are removed and natural attractions and affinities are permitted to exert their power. Union will hence inevitably follow where Christians dwell together in any particular locality, and union among Christians is certainly enjoined in Scripture. "I beseech you," says Paul to the Corinthians, "that ye all speak the same thing and that there be no divisions among you." In deprecating division, the apostle urges union, and believers who are "taught of God to love one another" will naturally be drawn together into visible associations, and the more especially, since religious ordinances as well as the duties which they owe to each other demand organization, co-operation, and public assemblies. Such things, however, are so far from constituting Christian unity or producing it, that they are merely results of that oneness with Christ and with the Father for which the Saviour prayed, and which, as a differential attribute of the individual [53] Christian, can alone render true Christian union possible.

      Christian unity is expressly designated by the apostle as "the unity of the Spirit," Eph. iv: 3; "that is the unity wrought by the Spirit, tou PneumatoV being the genitive of the originating cause," (Ellicott in loco). In further illustration, Paul goes on to enumerate various points in which the existence of this "unity of the Spirit" might be recognized, as in the admitted fact that there was but "one body"--the whole community of Christians, and one Spirit which pervaded that body; that all believers had been called in relation to "one hope," and that there was, moreover, "one Lord" acknowledged; "one faith" professed; "one baptism" received, which, in the case of each individual, was into the name of the three Divine manifestations, the Father, the Son, and the Holy Spirit; "one God, the Father of all," who is "above all," and, by the indwelling Spirit, "through all and in all," it being by this essential means, to which the apostle thus finally recurs, that "unity" or "oneness" was established and maintained. It was the same Spirit, working in all, producing similar fruits of obedience in all, imparting to all the same Divine nature, creating in all similar fears and hopes, similar antipathies and sympathies, similar joys and sorrows; developing in all the same qualities and attributes of character, and constituting of the followers of Christ a "living epistle" to the world, which might be "known and read of all men," and which was "written, not with ink, but with the [54] Spirit of the Living God; not in tables of stone, but in fleshly tables of the heart."

      This "unity of the Spirit," it may be here further observed, was to be kept "in the bond of peace," nothing being more unfavorable to it than those contentions, divisions, "wars, and fightings," which proceed from the carnal nature, and which, alienating men from each other, alienate them also from God, so that, in an equal measure, they cease to enjoy that spiritual fellowship and oneness with the Father and the Son which was the burden of our Saviour's prayer. "Peace" is here beautifully represented as the bond, the cincture by which, or, as some think, the element in which, unity is to be maintained. So essential is it to this end, that it is frequently and earnestly enjoined in Scripture. "Live in peace, and the God of peace shall be with you," says Paul to the Corinthians. "Be at peace among yourselves," he entreats the Thessalonians. "Have salt in yourselves," said Christ to the disciples, "and have peace one with another." Peace, as intimately connected with purity (James iii: 17), is that state which is particularly conducive to the preservation of unity, and it is the one, therefore, which, in reference to this end, is especially to be cultivated. Whatever disturbs harmony among Christians, tends to destroy Christian unity. The bitter controversies and the bickerings of religious society, distract the mind, destroy love, generate dislike, jealousy, revenge, foster the passions of the carnal nature, and tend to quench the "light of life." It is possible for men thus to lose that Divine gift [55] which alone gives unity, to "grieve the Holy Spirit" so that he will abandon his ungenial abode and leave the heart a prey to infidelity and worldly lusts.

      Men have it, hence, in their power to preserve or to destroy unity, but not to impart it. They may establish union, but not unity. Nothing, then, can be more incorrect than to mistake this prayer, as is constantly done, for a mere prayer for union. Nay, it is often quoted as if really addressed to Christians and as if it were an injunction to them to be united. It is said "Christians are commanded to be one." No, never. This were indeed an impossible obedience. They are commanded to live in peace as a condition of the continuance of the Divine presence: to be of "one accord and one mind;" to "stand fast in one Spirit," etc. All this it is in their power to do. They can be "at peace" among themselves, they can "live in peace," but it is not in their power to establish unity. This is the office of the Holy Spirit, and as God alone can give the Holy Spirit, Christ addresses his prayer to the Father that this unity may be so effected. He does not pray that the disciples might be induced to form a union with each other or with himself. This union already existed. He prays for that of which they were yet destitute, and which no mere union could supply--the "unity" of the Spirit--the "communion of the Holy Spirit," which they were afterward enjoined to preserve by "the bond of peace," and warned not to impair by contention and strife. While union, then, can never originate or constitute Christian unity, partyism and [56] dissension can do much to destroy it, for "where envy and strife is there is confusion and every evil work," incompatible with the spiritual presence of "the God of peace." We need not wonder, accordingly, at the earnestness of the apostles in entreating the disciples that there should be no divisions among them, but that they should be "perfectly joined together in the same mind and in the same judgment," that there might be no schism in the body of Christ. "I beseech you," says Paul to the Romans, "mark them which cause divisions and offenses contrary to the doctrine which ye have learned and avoid them. For they that are such, serve not our Lord Jesus Christ but their own belly, and by good words and fair speeches deceive the hearts of the simple."

      It is the expected result of the "oneness" for which Christ prayed, that the"world" would believe that the Father had sent him. They who imagine this "oneness" to be union, plead accordingly for Christian union on this ground, that it will result in the conversion of the world to Christianity. In this also, it is evident, they wholly misconceive the purpose of this prayer, and greatly err in attributing so grand and important an effect to a cause altogether inadequate. It is not indeed surprising that the pious, deploring the existing divisions of religious society, and mourning over the strife, the infidelity, and the waste of resources which these occasion, should have been led to exaggerate the value of mere union, and that they have become impressed with the [57] idea that the healing of these divisions is all that is necessary to the triumph of the gospel. It is hence natural for them to adopt the superficial view that in Christ's prayer "Christian union" is designated as the means through which the world is ultimately to be convinced that the Father has sent him as a Saviour. It is a great mistake, however, to suppose that mere "union" could accomplish such a result, or that this result itself is a matter yet altogether in the future. It is unity alone which can effect this hereafter, as it is this alone which has accomplished it in the past, and it is therefore for unity that our Saviour prays: "That they may be one, as thou, Father, art in me, and I in thee, that they also may be one in us." This is not an adjustment of differences, a catartisiV; or a joining together, a mere collhsiV; but a enothV, a unity or oneness, which could be attained only by a joint participation of the Spirit, and forfeited only by his departure.

      If mere union and co-operation on the part of God's people could accomplish so great a matter as the universal spread of the gospel--the conversion of the entire world, this should have taken place at once in primitive times. For, as before intimated, the disciples were then united. They were Christ's "little flock," his "disciples," his "little children," his "friends"--they followed him, they were gathered together around him; they constituted the entire body of believers in the world, and continued, after Christ's death, to assemble, themselves together, so that when the eventful day of Pentecost was fully [58] come, "they were all with one accord in one place." Here was union, but as yet not unity; for the "day" had now only just arrived when they were to know that Christ was in the Father; that they were in Christ, and Christ in them, through the fulfillment of his promise, "I will not leave you bereft, I will come to you," even in that "Spirit of Truth," which, said he, "shall be in you," John xiv: 17-20.

      While waiting for this promise, the mere union of these believers had apparently no influence in inducing men to believe in the mission of Christ. There seems to have been no effort for such a purpose. A belief in the gospel facts--in Christ for them, was not enough to inaugurate the ministry of the apostles. The purification of the heart by faith was but a preparation for the reception of the Holy Spirit, which, as Christ in them, imparted unity, and "power from on high." It was then that they were enabled to speak the word with boldness, to brave the threatenings and persecutions of their enemies, and "in much patience, in afflictions, in necessities, in distresses, in strifes, in imprisonments, in their lives, and in their deaths, to manifest the power of Christianity. It was "by pureness, by knowledge, by long-suffering, by kindness, by the Holy Spirit, by love unfeigned, by the word of truth, by the power of God," and by "the armor of righteousness," that the primitive Christians spread the gospel through the ancient world, succeeded in overcoming idolatry and Judaism, and in inducing, at length, imperial Rome to profess faith in the mission of Jesus of Nazareth. Christ's [59] petition had been heard. That oneness with God and Christ for which the Saviour prayed, had been granted. The church was "a habitation of God through the Spirit," and each member exhibiting "the fruits of the Spirit" in his daily life, the world, so far as it was impressed at all, became assured of Christ's Messiahship. Thus, from the day of Pentecost, from "that day" in which the disciples realized, in the joint participation of the Holy Spirit, that Christ was in them, the world began to believe that the Father had sent the Son to be the Saviour of men, and from that time to the present, just in proportion as the "fruits of the Spirit" have been manifested in the lives of Christians, in the same proportion has "the world" believed in Christianity.

      It is an entire mistake, accordingly, to suppose that the prayer of Christ has reference to any union of believers, to any conglomeration of sects, or any species of religious alliance, yet future, or that the belief in his mission which is referred to as certainly to be produced by the "oneness" spoken of, is a matter still in the future. Yet it is precisely this error under which religious society now labors, and which is constantly reiterated in sermons, in pleas and prayers for Christian union, in printed essays, tracts, and volumes. It is surprising how generally this superficial and false view of the prayer of Christ prevails, and what vain expectations are entertained of both the possibility and the efficacy of a general or universal religious and ecclesiastical "union" among believers. It is only as they individually possess [60] oneness with Christ, and exhibit that oneness in a holy life, and in unceasing efforts for the salvation of men, that the "world" will be converted--a result which has been in progress from the day of Pentecost until now, and which will, in like manner, continue to be accomplished in the future. For the "world" is here spoken of distributively, and it was as true in the days of Paul that Christ was "believed on in the world," as it was that he was "preached unto the Gentiles," or that he had been "received up into glory."¹ [61] Another illustration of the difference between union and unity, as well as of the meaning of Christ's language in the prayer under consideration, may be found in the beautiful similitude which he used in his preliminary discourse to his disciples. "I am the vine," said he, "ye are the branches; he that abideth [62] in me and I in him, the same bringeth forth much fruit, for without me ye can do nothing," John xv: 5. It was the vital unity of the branches with the vine, the abiding of the branches in the vine and the vine in them in all its mysterious life-giving power, that could alone insure the production of fruit. No intertwining or union between the branches themselves could accomplish this, or secure to them that life which proceeded only from the vine. "Abide in me," said Christ, therefore, "and I in you; as the branch can not bear fruit of itself except it abide in the vine, no more can ye except ye abide in me." In order to this "abiding," it was requisite that Christ's "words" should abide in the disciples, and that they should obey his teachings. "If ye keep my commandments," said he, "ye shall abide in my love, even as I have kept my Father's commandments and abide in his love." The already existing unity between Christ and the Father was thus to be extended to the disciples. "If a man love me," said he again, "he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him." They received the Spirit when this promise was fulfilled on the day of Pentecost, and by a continued obedience to the "words" of Christ enjoyed continually "the supply" of that Spirit, in order that they might produce fruit, through this abiding oneness. Hence, in the letter to the Philippians, chap. i, Paul expresses the earnest hope that through their prayer, and "the supply of the Spirit of Jesus Christ," the circumstances to which he [63] refers in verses 15 and 16, shall turn to his salvation, according to his earnest expectation and hope that he would in nothing be ashamed, but that with all boldness, as always, so then, Christ might be magnified in his body whether it should be by life or by death. The conditions above specified are plainly accordant with what Christ said to the disciples, John xiv: 15-23: "If ye love me keep my commandments, and I will pray the Father, and he will send you another Comforter, that he may abide with you forever, even the Spirit of Truth, whom the world can not receive."

      It is worthy of special remark here that in the prayer of Christ the disciples are declared to possess the preparation needed for this gift. He had previously said to them, "Now ye are clean through the word which I have spoken unto you," and in his prayer to the Father, he says: "I have given unto them the words which thou gavest me, and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me." The means of preparation had been faith in the word of Christ, the belief in the great truth that Jesus was the Messiah--the Son of God; under the influence of which they had been obedient, had forsaken all and followed Christ. Having their hearts thus purified by faith, they were ready to receive that Divine presence which was to abide with them forever. This promise, then, though conditional, faith and obedience being necessary prerequisites, was not, as some falsely think, a change in their own [64] "dispositions," a mere logical or natural result of "words," a necessary consequence of obedience. The disciples possessed all these, as well as union with each other, yet they remained still destitute of that "oneness" for which Christ earnestly prayed. Christ was not yet in them, as the Father was in Christ, nor were they yet "one," as were the Father and the Son, through an "eternal Spirit." As yet they were merely prepared for this Divine gift in ceasing to be "of the world," since no one who was of the world, that is an unbeliever, could receive it. Christ says of them, in his petition, "They are not of the world, even as I am not of the world." In receiving the word of Christ they had ceased to be of the world, and the world hated them on this account. It was impossible, therefore, that the world could jointly participate with them in that "oneness" imparted by the Spirit. That which is pure must be received into a pure vessel. The Holy Spirit could not take up his abode in an unholy heart. Hence the import of Christ's saying: "Now ye are clean through the word which I have spoken unto you." They had been thus, by the sanctifying power of the truth, prepared for the reception of the Holy Spirit. They had been in heart separated from that world whose friendship was "enmity against God." Paul, accordingly, thus quotes to the Corinthians, at a later period, the spirit of the promise: "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be my sons and [65] daughters, saith the Lord Almighty." "What concord," he had asked, "hath Christ with Belial, or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? For ye are the temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people." "Having, therefore, these promises," adds the apostle, "let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God," 2 Cor. vi: 16, 18; vii: 1. It is here also that may be quoted a parallel passage from another apostle, where, in connection with "the things pertaining to life and godliness," these "great and precious promises" are referred to as given "that you might be partakers of the Divine nature, having escaped the corruptions that are in the world through lust," 2 Peter i: 4.

      And oh, how great and how precious are these promises! How incomprehensible the love, mercy, and condescension of God, thus to make his abode in human hearts! How mysterious the "communion of the Holy Spirit," his impartation of strength to the inner man, his intercession for the saints! How great, amid the toils and conflicts of life, the blessedness of that reign of heaven within the soul which is "righteousness, peace, and joy in the Holy Spirit!" How vain the pleasures of sense, the glories and ambitions of the world, compared with "the things which God has prepared for them that love him!" "He that spared not his own Son, but delivered him up for us [66] all, how shall he not with him also freely give us all things?" And among these, is that "renewing of the Holy Spirit" which he shed on us richly through Jesus Christ our Saviour, that being justified by his grace we should be made heirs according to the hope of eternal life." It is this spiritual presence which imparts and maintains unity with Christ, and brings forth in the Christian the fruits by which God is glorified, so that while on the one hand "the fullness (plhrwma) of the Godhead bodily" dwells in Christ, on the other, it is the church which, as complete in Christ, becomes "the fullness (the plhrwma) of him that filleth all in all." [67]

[OHS 48-67]