4. The grown Christian is more humble, he seeth more of his defects than others do. Weak Christians are more liable to be puffed up than the wiser and stronger ; for the more men increase in grace, whether knowledge or holiness, the more they know their emptiness, unmortifiedness, and manifold sins and failings, the more they know of the jealousy of God's holiness, of the evil of sin, of the strictness of the covenant, have a deeper sense of their obligations to God, and
^ Qu. ' Buch f\8 they who ' ? — Kd.
Phil. III. 15. J attainable in this life ? G7
liave more experience of their own slippery hearts : sin is more a burden to them than ever they see ; tliey have more ^ difficulties to grapple with, and all this keepeth them humble and low in their own eyes. All this is spoken to press you to look to this growth and pro- gress which is our perfection. By the way, he that thinketh he hath grace enough to be saved, and careth for no more, dealeth more nig- gardly with God than he would do in the world ; if a man hath bread enough to keep him from starving, would he be content ? There is no truth where no care of growth ; if our condition be safe, it is not sure to us.
1 Qu, ' tnan ever; they see they have &c, ' I — Ed.
A PERSUASIVE TO UNITY IN THINGS INDIFFERENT.
As many as he perfect, he thus minded; and if in anything ye he otherwise minded, God shcdl reveal even this unto you. — Phil. III. 15.
I NOW come to the other part of the text : —
1. As raany as he 'perfect, he thus minded : rovro <^povelre, think the sfime thing with me — that is, forsaking all other contidences, cleave to Christ alone, whatever it cost you. Mind this, take care of this, be thus affected ; let us actually perform that to which circumcision was designed ; let us worship God in a spiritual manner, trusting Clirist as the substance of all these ceremonial shadows, depending upon him for his renewing and reconciling grace, and adhering to pure Christianity, without mingling with it the rudiments of Moses.
2. If in anything ye he otherwise minded, know not the abolition of the ceremonies through weakness of faith, or an affected ignorance ; yet having knowledge of so many saving truths, we hope in time God will reclaim you from your error. Well then —
[1.] Here is a difference or dissent supposed: 'thus minded,' and ' otherwise minded.'
[2.] Lenity expressed towards the dissenters : * If in anything ye be otherwise minded, God shall reveal even this to you.'
Doct. That when God's people are divided in opinion, all lenity and mutual forbearance should be used to prevent things from coming to an open rupture.
So sweet and mild was the discipline in the apostle's days, that he would not compel men to do whatever he or others did conceive to be good, or to forbear what they did conceive to be evil, but, without force, leave them to God's direction and illumination.
Here let me show you : —
1. What lenity and forbearance should be used.
2. The reasons why lenity and forbearance sliould be used.
1. What lenity and forbearance should be u.sed. Let us state it iii the.se considerations : —
[1.] There may be, and often are, differences of opinion about lesser things in the church ; partly because of the difi'ercnt degrees of liglit.
Phil. 111. 15.] a teusuasive to uxitv, etc. (V.)
All barks that sail to heaven draw not a like depth of water. And partly because of the remainders of corruption in all. Inordinate self- love is not in all alike broken and mortified, and so their particular interests have an influence upon their opinions. And partly because of the accidental prejudices of education and converse, &c.
[2.] When these differences arise, we should take care they come not to a rupture and open breach. This is the course the apostle taketh here ; he doth not by and by despair of the dissenters, and reject them as heretics, but beareth with them, hoping in charity God will at length reveal their error to them by the ministry of his servants, through the powerful operation of his Spirit, and not suffer them to run on in dividing courses from the rest of his people. So should we do in like cases. Partly because when these differences of opinion breed division and separations, the church is destroyed : Gal. v. 15, * For if ye bite and devour one another, take heed ye be not consumed one of another.' Backbitings, revilings, and reproaches make way for a total vastation of the whole church, a ruin to both parties. Partly because the whole i is scandalised : John xvii. 21, ' That they may all be one, that the world may believe that thou has sent me.' Divisions in the church breed atheism in the world. Partly because there are enemies which watch for our halting, and by our divisions we are laid open to them. Our Lord and Master hath told us with his own mouth, that ' a kingdom divided against itself cannot stand,' Mat. xii. 25. Never was it so well with the people of God, but besides their divisions among themselves, they had common enemies ; and Nazianzen calls them ' Common Eeconcilers,' because they should engage God's people to a unanimous opposition to the kingdom of Satan in the world. And partly because then mutual means of edifi- cation are hindered. As long as charity and mutual forbearance remaineth, there is hope of doing good to one another ; but when men break out into opposite parties, they are prejudiced against all that light that they should receive one from another, suspecting every point as counsel from an enemy : Gal. iv. IG, * Am I therefore become your enemy, because I tell you the truth ? ' When men are once engaged in a way of error, whosoever is an enemy to their error is counted an enemy to themselves ; yea, they can hardly bear that . sound doctrine which doth directly cross their opinions, but are apt to cavil at all that is said by a dissenter. And partly because when men give themselves up to separating and narrow principles, the power of godliness is lost, and all their zeal is laid out upon their petty and private opinions, and so religion is turned into a clisputacity. That is the reason why the apostle doth so often tell them. Gal. vi. 15, ' For in Christ Jesus neither circumcision availeth anything, nor uncir- cumcision, but a new creature ; ' and Gal. v. 6, ' For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith that worketh by love;' and 1 Cor. vii. 19, ' Circumcision is nothing, and uncircumcision is nothing, but the keeping the commandments of God.' Observe it where you will, and you shall find that separation and distance from the rest of believers, doth not befriend godliness, but undermine it. A regiment fighting apart from the rest of the army of