---

I. THERE IS THAT IN RELIGION WHICH IS NECESSARY FIXED, IMMUTABLE, AND CLEAR, ABOUT WHICH GOOD MEN ("perfect") DO NOT DIFFER — the things which are —

1. Perfectly agreeable to the Divine nature.

2. Perfectly agreeable to human nature.

(1)  The great materials of natural light.

(2)  The great articles of the Christian faith.

II. THERE IS ALSO IN RELIGION THAT WHICH IS NOT SO NECESSARY, IMMUTABLE, AND CLEAR, IN WHICH GOOD MEN MAY BE OTHERWISE MINDED. Here we may note —

1. The causes of error.

(1) The creature's fallibility.

(2) Accidental prejudices from education, converse, strong imagination, melancholy, intellectual weakness, affectation, singularity, worldly interest.

(3) The darkness of things themselves: as where there is less of reason to be said for a thing, or where the rule of faith is short. Here the rule is so far as God has not determined we are referred to reason; and where both reason and revelation seem silent our proper course is stay and expectance rather than peremptory conclusion. 'Tis hard to get rid of an error, therefore, take heed of admitting one.

(4) Nonimprovement of intellectuals. Men are greatly encumbered by business, and others do not think and examine.

(5) The want of necessary helps, as friends, books, freedom of converse, and opportunity. It betters men's health to live and breathe in a free and open air. Had some but once heard a suggestion to the contrary they had escaped their mistakes. The greatest help is God's Spirit, and the next, searching company.

2. The preservatives against error are —

(1) Care of right information. We owe this to truth, and to our own souls.

(2) Modesty and humility (Psalm 25:9; Proverbs 3:34; 1 Peter 3:18). He is not likely to learn who is not of a teachable spirit.

(3) A general intention to entertain and submit to all truth whatsoever and whensoever it shall appear, and an implicit faith in God where the sense of any text is not clear.

(4) An ingenuous dealing with truth, and love of it for itself, both in respect of the ground on which you receive it, and the use which you make of it.

(5) A perception of the fatal issue of wilfulness and wantonness of opinion in the shameful miscarriages of such as have given themselves up to dreams and fancies — as the Munster Anabaptists and the ancient Gnostics.

3. The uses to be made of this.

(1) Let us live in the sense of our own fallibility: this will make us temperate and cautious. In fallibility is a crooked principle.

(2) Although error be nowhere to be countenanced, yet it is not everywhere severely to be challenged (Galatians 6:1; John 8:7; Acts 3:17). The best are liable to mistakes.

(3) We have not done our task in the world till we are well-informed in our judgment concerning right and wrong, till we are refined in spirit to relish and taste; and reformed in life to do and practise.

III. THERE IS REASON TO THINK THAT GOD WILL BRING OUT OF PARTICULAR MISTAKE HIM THAT IS RIGHT IN THE MAIN. "God shall reveal," etc. This is spoken reasonably and becomingly in respect to God, and hopefully and charitably in regard to man; not as prophetic, but as likely and credible.

1. On God's part: because —

(1) of God's relation to us as Father and Teacher. Men look up to Him for bodily food; why not for intellectual communications.

(2) God has so declared and promised (Psalm 25:9; Proverbs 3:33; James 4:6; 1 Peter 5:5; John 8:17; John 16:13).

(3) God begins with us with intention to go on if we be not perverse and wilful (John 16:12). In the case before us God had begun, and they were resolved to press toward the mark.

2. On our part. By truth already received we have a double advantage for receiving more.

(1) The way to the understanding, which was obstructed, has been opened.

(2) The mind is brought into a disposition to receive all Divine truth.

3. On the part of truth, because —

(1) Truth is connatural to our souls.

(2) The several truths mutually depend on each other; one helping to the discovery of another, and each being declaratory and convictive of the same error.

4. Here it is to be observed —

(1) That this is more for the certain guidance of any honest man than he can in Scripture show for his infallibility who usurps the title of head of the Church.

(2) That we have warrant to think and speak things worthy of God, and tending to our encouragement in good behaviour.

5. Lest I should give any advantage to enthusiasm I superadd —

(1) Keep within the compass of the case. The condition here is that we press toward the mark, and God's blessings are conditional everywhere.

(2) Put off pride. The full soul loathes the honeycomb. Presumption and conceit wholly indispose men for learning (Psalm 25:9; Psalm 3:7).

(3) "God will reveal," does not necessarily import immediate inspiration. One way or other is the course of His providence, and by some instrument or lover of truth we shall be told what we have to do (Acts 8:35).

(4) Where knowledge is pursued by practice there is other expectation than from speculation alone (John 7:17; Acts 5:32).

6. Inferences:(1) The purity of a man's mind, the sincerity of his intention, the honesty of his heart, are his great security.

(2) In ways of uprightness and integrity we may presume upon God's leading us into all the truth we are required to know.

(3) Give a fair amount of patience to those who mean well.

IV. THOSE WHO AGREE IN THE MAIN BUT DIFFER IN OTHER PARTICULARS, OUGHT NEVERTHELESS TO HOLD TOGETHER (ver. 16). There is harmony, notwithstanding difference in some apprehensions, in all degrees of perfection.

1. This is a representation of the heavenly state. There is no discord there, and, therefore, there should be accord in those who are citizens of heaven (Philippians 3:20).

2. It is the cause of religion (James 3:17; Psalm 131:1-2). It is a scandal to the world when professors do not agree, making strangers ask with Pilate, "What is truth?" Disagreement has tired out the best of men. Good-tempered Melanchthon's satisfaction when he came to die was that he was free "from temptation to sin, from the troubles of the world, and from the fury of theologies." It was s argument against that through the virtue and efficacy of religion the state of the Church was calm and quiet, whereas other states were turbulent (2 Corinthians 12:20).

3. It is the conversation of Christians with each other for mutual gain and advantage.

(1) For spiritual edification, whereas if variance obtains there will be alienation of hearts and suspension of Christian acts (Malachi 3:26).

(2) For their better subsistence is an evil world. Foreign opposition and force cannot do the mischief that internal feuds may.

(3) There is more hearts ease and quiet of mind.

4. This prevents all mischiefs which infest humanity, such as factions, suspicions, heart burnings, plottings, competitions, and envious comparisons; whereas there should be but one division — the Church and the world.

5. Objections.

(1) We do not think alike. Nor do we in other matters. There are different opinions in philosophy. There are different constellations. We differ in age, stature, feature, etc. These varieties display the wisdom of the Creator. Yet all agreeing in human nature we are fit companions for each other. Why then should not they who meet in the regenerate nature and agree in the articles of faith and principle of good life, overlook subordinate differences.

(2) Errors are dangerous.

(a)  That is not thy charge but His. To say what is fit to persuade is all thou canst do; the rest must remain with God.

(b)  Since all things that are necessary to salvation are in the Holy Scriptures, none but those who are gross neglectors err dangerously.

(3) But where is zeal for God and truth. This has its principal operation on one's self, and shows itself on others in the strength of argument, seasonable and renewed proposals.

6. Suggestions.

(1) All that are right in the main are virtually informed by the same spirit, and the things they agree in are far more and weighty than those wherein they differ.

(2) Why should men differ in religion, which is the greatest bond of union?

(3) Why should we be aggrieved, when every one uses but his own right, and every man has a right of judging if he be capable?

(4) Why dost thou lay so much stress upon difference in such points wherein if thou art temperate and sober thou art afraid peremptorily to assert?

(5) Hast thou never erred?

(6) Will difference produce the harmony thou seekest?

(7) Is it safe to reject a man whom we cannot conclude God has cast off?

(8) Why should I think that essential in another which I dare not assert is necessary for my acceptance with God.

(9) I came leisurely to knowledge myself, may not days teach my neighbour wisdom?

(10) What was I taught of God for but to teach others? (Luke 22:32; Ecclesiastes 4:9-12).

(11) Shall we disown that which is good in them because they are not such as we would have them?

(12) Do not many differences arise from constitution and circumstances rather than. from. Perversity?

(13) Why part from them on earth whom we may meet with in heaven?

7. Cautions.

(1) Great reverence is to be given to superiors. Government is not to be disturbed upon pretence of private judgment.

(2) No disturbance must thence arise to the Church of God (1 Corinthians 11:16).

(3) 'Tis safer to err in an error that is common than in one which is personal.

(4) It becomes the modesty of particular persons when their sentiments are singular to bethink themselves better.

(B. Whichcote, D. D.)

---

---

KJV: Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

WEB: Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you.