ROM. XIV.17.18.
III.1 THE true reason why Christians of several persuasions stand less approved towards one another, is for want of a right proportioning their zeal about matters of Religion, and because they lay out more of their strength in these lesser things, than on those of greater consequence.
There is no reason to expect that the minds of men should ever be united to a mutual liking and approving of one another, till they can come to be more truly zealous, and more heartily concerned for those substantial matters of righteousness, and peace, and joy in the holy Ghost, than for those circumstantials of meats and drinks.
If we consult the state of the Primitive times, as ‘tis represented in the Acts of the Apostles and the Epistles, we shall find that this was the occasion both of raising and keeping up the differences amongst the Christians then, namely, the insisting more upon forms and parties, meats and days, some being for Paul, others for Apollos, others for Cephas, than upon the substance of duties. And the same likewise might be made evident from abundant testimony out of Ecclesiastical Writers, concerning the following Ages. And what hath been the state of things in our own times is sufficiently obvious to any easy observation.
There are two heads of Reasons or Argument, that I shall mention for proof of the Point.
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From the nature and usual consequents of that zeal whereby men are engaged to these lesser things.
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From the nature and necessary fruits of mens being devoted to the more substantial things of Religion.
I. Zeal about these lesser matters is not only consistent with strifes and divisions, but is many times the very occasion and fewel whereby they are begotten and continued amongst men. What the Apostle saith concerning those questions which he calls foolish and unlearned,2 is in some proportion true concerning such other disputes as are managed with greater vehemence than they ought; that from hence cometh envy, strife, railings, evil surmisings, 1 Tim. 6.4. Let a man but look indifferently, round about him, amongst all the kinds of Parties in our times, even those whom in his own judgment he esteems the best, and then say, whether, both our common peace and the power of Religion hath not suffered exceedingly upon this account. When men have once given up themselves to controversies of this nature, tho they should perhaps be on the right side, yet these consequences do ordinarily follow upon it.
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Such men are narrowed in their judgments, liable to strong prejudices upon very weak grounds.
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Soured in their spirits, becoming more censorious and rugged in their dispositions.
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Vitiated in their morals, declining in the duties of moral honesty, neglecting the tyes of Relations, friendship, gratitude, and such other things, as should secure and sweeten humane society.
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Cooled in their zeal and fervor towards the more substantial parts of religion, whilst they are wholly taken up with the prosecution of lesser matters. That man hath conversed but a little in the world, or at least made but slender observation, who hath not in these times met with abundance of examples to this purpose.
II. The second Reason is from the nature of these more weighty and substantial matters of Religion, whose property, it is to unite the minds of men and heal their differences. There is a twofold notion under which the strifes and contentions amongst men, may be considered either as their Sin or Iudgment.
Now this laying out our selves, upon the more substantial matters of Religion, will free a man from contention in both these respects.
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As ‘tis a Sin: By freeing us from, and strengthening us against many of those temptations to this sin that others are exposed unto. He that makes it his principal care to deal righteously in his conversation with others, will be sure thereby to minister less occasion of raising strife, and hath the advantage of avoiding and composing those heats that others would raise against him. If a man design this as his great business, to follow the things that make for peace, he will not be apt to be immersed in Parties, or transported with particular interests, or misled by the affectation of singularity; but he will be always ready to put the best construction upon things, to pity the infirmities, and forgive the injuries of others. He that is able to rejoyce in an afflicted condition, is thereby in a good measure freed from those temptations of hopes and fears whereby others are engaged. And consequently will be less concerned in the designes of men, or the issue of things: Such an one knows how to be content with his present state, and to be patient under sufferings; and if he should not prevail for those things, which others will needs contend with him about, yet he can be happy without them. In brief, Religion doth mortify those inward lusts, which are the first principles of contentions and divisions without us. It makes a man meek and lowly, blameless and harmless, teaches him not to revenge himself, but to overcome evil with good; to speak evil of no man, to be no brawler, not to strive, but to be gentle and humble, shewing all meekness to all men.
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Sometimes contentions and divisions are inflicted as a judgment, when the Lord is pleased to mix a perverse spirit amongst men, filling them with confusion and disorder, making them dash one against another, till they are broken to pieces. Now this minding the main things of Religion, doth likewise conduce to the freeing of us from this. The Text tells us these things make us acceptable to God: εὐαρέστους Prov. 16.7. When a mans ways please the Lord, he will make his enemies to be at peace with him. As God doth sometimes punish disobedience, by making a mans friends to become his enemies, so is he pleased to reward obedience by making a mans enemies to become his friends. He hath the hearts of all men in his hands, and can bend them as he pleaseth; and he hath by promise engaged himself, either so to change their affections, that they shall be friends to us, or at least so to restrain their hostility that they shall not hurt us, 1 Pet. 3.13. Who is he that will harm you, if you be followers of that which is good? If a man be truly religious and holy, and give himself up to such courses, as are even to the light of nature unquestionably good, it cannot be but that he must hereby acquire a reverence and esteem even in the hearts of wicked men.