(1.) Upon the supposition tliat they were already converted to tlio Christian iaith, and were sincere in the belief and profession of it. Those that belong to God will one time or other be enlightened in the knowledge of all necessary truths : ' For God that hath begun a good work, will perfect it,' Phil. i. G. If the saints at first conversion, when they were called from darkness to light, did not hinder illumina- tion then, and the knowledge of those many soul-saving truths which God revealed to them then, so as to recover them from a partial error, we may presume that God will give them a further luiderstanding of the way of salvation, though now imder some error; as Aquila and Priscilla expounded to Apollos the way of God more perfectly, Acts xviii. 26.
(2.) Upon the supposition that they were humble and tractable: Ps. XXV. 9, ' The meek he will guide in judgment, the meek he will teach his way.' They lie open to information ; but if men be puffed up with self-conceits, there is more hopes of a carnal fool than of them, that is, a sensual and brutish man.
(3.) That they will not neglect any means of study and prayer. Study — for we must dig for knowledge as for silver (Prov. ii. 4) — not only cry for it, but dig for it in the mines of knowledge ; common and ob- vious apprehensions lead us into error. And then prayer : Ps, cxix. 18, • Lord open mine eyes, that 1 may see Avondrous things out of thy law.' God must take away the veil. Now, then, upon prayer to God, and applying themselves to the use of holy means, God will show them they are deceived. If you study and not pray, it is just with God to leave you to your prejudices; if you pray and neglect means, you must not think that God will extraordinarily inspire you, for he I'evealeth truth by his blessing on ordinary means.
(4.) Upon suspicion that they continue in the communion of the church: Eph. iv. 15, ' Speaking the truth in love.' While we keep unity and keep love, others have greater hopes to convince, they to be convinced ; and so both, while they divide not, by this mutual con- descension, may the better wait for this illumination ; but in their separation, their errors are confirmed while they hear but one side, nothing to undeceive them, but all to root them in their errors.
(5.) He supposeth that they walked orderly according to their light. Now if God hath begun to enlighten them in other things, he will discover more truths to them, John vii. 17 ; upon the whole, deal tenderly with them and tolerate them, till they be taught of God.
(G.) As to the nature of his confidence, * God shall reveal.' There is a twofold confidence, a confidence of faith grounded on a promise, and a confidence of charity grounded on aj)pearance and probability, 1 Cor. xiii. 7. We hope the best, though the event doth not always follow ; the former is on the forementioned grounds, the latter on appearance. The appearance of them; so Gal. v. 10, 'I have confi- dence in you through the Lord, that ye will be no otherwise minded ; for he that troubleth you shall bear his judgment whoever he be.' This confidence was giounded on charily, that through the Lord's grace they should be reclaimed from their error, and brought to embrace the truth, Wc are not to despair of the recovery of any, but
Phil. III. 15.] in things indifferent. 77
iti cluuity to liope the best of all men, as long as they are curable. Thus for the third reason.
4. Fourth reason, from the tern per of those that are perfect. Agrounded Christian beareth with the infirmities he seeth in others, and pitieth and helpetli them, and prayeth for them more than the weak, who are usually most censorious and addicted to the interest of their party and faction in the world, and make a bustle about opinions rather than solid godliness ; but the grown Christian is most under the power of love and a heavenly mind, and so lovetli God and his neighbour, is most sensible of his own frailty, hath a greater zeal for the welfare of his church and interest in the world, and seeth farther than others do.
Use is to press us to this lenity and forbearance to one another.
To this end take these considerations : —
1. Consider in how many things we agree, and in how few we differ. There is a threefold unity ; in mind, and heart, and scope.
In mind : Rom. xv. 5, 6, 'Now the God of patience and consolation grant that you be like-minded one towards another, that ye may with one mind and one mouth glorify God.'
In heart : Acts iv. 32, ' And the multitude of them that believed were of one heart and of one soul.'
As to the scope, Rom. xv. 5-7. Now as to the way, it is either the general way of faith and holiness, for all that shall bo saved are of one mind as to the substantials of faith and worship : Jer. xxxii. 39, ' I will give them one heart and one way, that they may fear me for ever.' But there may be a different practice as to some lesser things ; should we for these break with one another ?