VeK. 30.] SERMONS UPON PSALM CXIX. 301
Prop. 8. That in the private difFerences among the professors of tlie reformed Protestant religion, a man is to choose the best way, but to hold charity towards dissenters. In the true church, in matters of lesser moment, there may be sundry differences ; for until men have the same degree of light, it cannot be expected they should be all of a mind. Babes will think one thing, grown persons will have other apprehensions ; sick persons will have their frenzies and doubtings, which the sound cannot like. The apostle's rule is, Phil. iii. 15, 16, ' Let us therefore, as many as be perfect, be thus minded ; and if in anything ye be otherwise minded, God shall reveal even this unto you,' &c. There are two parts of that rule. The perfect must be thus minded ; they that are fully instructed in the mind of God, they must practise as they believe. Strings in tune must not be brought down to those that are out of tune. But if others tainted with error do not give a thorough assent to all divine truth, yet let us walk together, saith the apostle, so far as we are agreed. God, that hath begun to enlighten them in other things, will in time discover their mistakes. Thus far the true Christian charity takes place. This sliould be our rule. Here we are agreed in the Christian reformed religion, and in all the points of it ; let us walk together so far, and in lesser differ- ences let us bear with and forbear one another in love. I speak now of Christian toleration ; for the magistrate's toleration and forbearance, how far he is to interpose, that is another case : Eph. iv. 2, * With all lowliness and meekness, with long-suffering forbearing one another in love.' What is bearing with one another ? Not conniving at their sin, or neglecting ways to reclaim them ; or forbear our profession when God calls us to it — they are great cases how far profession may be suspended, and how far it may be carried on — but to restore them with meekness ; to own them in those things wherein they are owned by God ; not to practise that antichristian humour which is now gotten into Protestantism, of unchurching, unministering, unchristianising one another, but to own one another in all those things wherein we are agreed, without imposing or censuring ; not rending into factions, not endeavouring to destroy all, that we may pi'omote the particular in- terest of one party to the prejudice of the whole ; but walking under one common rule. And if others shall prove peevish, and if angry brethren shall call us bastards, and disclaim us as not belonging to the same father, we ought not to reject them, but still call them brethren; if they will not join with us we cannot help it, yet they are brethren notwithstanding that disclaim; and how pettishly and frowardly soever they carry themselves in their difFerences, a good Christian should take up this resolution (their tongue is not Christ's fan to purge his floor), though they may condemn things which Christ will own, to bear their reproofs, and love them still ; for the iniquity of their carriage doth not take away our obligation to them. As in the relation of inferiors, we are bound to be obedient to the froward as well as to the gentle parents and masters ; so in the duties that are to pass between equals, we are to bear with the froward and to overcome their inclinations. For though we have corruptions that are apt to alienate us, and will put us upon furious passions, uncomely heats and divisions, yet God forbid we should omit any part of our duty to them, for uncharitable brethren are brethren still.
302 SERMONS UPON PSALM CXIX. [SeR. XXXII.
SEEMON XXXII.
I have chosen the icay of truth : thy judgments have I laid before
me. — Yer. 30.
I come now to answer an objection which may be made.
Object. But if you be so earnest to maintain unity among your own sects, wliy do you separate from the Papists, who are Christians as well as you, and own many things of Christianity wherein you may agree with them ?
I answer — In the general, certainly the separation of one Christian from another is a great evil, which should be carefully avoided ; and if walls of separation be set up by others, yet we must do what in us lies to demolish them. They do no service to Christ that make sepa- rations needlessly, when as much as is possible there should be a union and coalition between Christians. Now, what shall we say to this separation from Rome, who were in the possession of a Christianity ? I tell you, this bugbear needs not fright us out of the good way, if we can but clear three things to you.
1. That as to the rise, it was neither unjust nor unnecessary.
2. As to the manner of it, it was not made rashly and lightly, but as became them that had a serious sense of the interest of Christ and of his church in the \v'orld.
3. As to the continuance of this separation, that if it were made upon good grounds, and the same grounds still continue, certainly we have no cause to revert and return back ; the Roman synagogue not being grown better, but much worse, since the first breach.