sary, who can comprehend the divine perfections, and know the utmost limits of the justice and mercy of God. For our part, we freely own it is far above our reach to do it. And here, to use the words of the famous Witsius, "Sometimes divine grace does join the elect to Christ, by a very slender thread; and yet the brightest flames of love to God, and the most sincere desires to please him, may be kindled in those souls that have but a very poor knowledge of articles of faith. And who is he, that without the determinations of God, can himself exactly determine that least single point in each article, by which the divine tribunal is indispensably obliged to proceed."*

5. What has been said concerning religion, and the necessary articles of it, may be illustrated from other arts and sciences. Who, for instance, ever told us precisely, how many truths are necessary to be known, to get a man a reputation in logic, or mathematics, or law? Or who has ever determined the precise quantity of food, and no more, that is necessary to support life? And yet there is no great danger of our being starved for want of this knowledge. Or who has ever told us how many sorts of food, and how many sorts of poisons there are in the world? And yet without knowing it, we may take our food safely enough, and sufficiently guard against being poisoned. And why may not

* Wits. in Symb. Apost, Exercit. II. § 15.

the same judgment be allowed concerning saving truths, and poisonous errors?

But, perhaps, some will say, how can the conscience of a christian be easy, without being satisfied in this inquiry, How many truths precisely he ought to know, that he may be saved? I will answer in a word. Let a man but sincerely love truth, and seek it heartily, begging help from God, and making use of those who are capable of giving him light; and let him not omit, or neglect any proper means, that he may make continual progress in the ways of truth and holiness; and such a one may certainly conclude, that God will not be wanting to him, nor suffer him to continue ignorant of any thing necessary for him to know; or if he is ignorant of any matter, or does err and mistake in some things, God will graciously pardon him, even as a father does his children.

CHAP. VI.

On Church Communion between those who differ in Fundamentals.

We are now to consider how we ought to conduct ourselves, either towards those who differ from us in fundamentals, or towards those who differ in things not fundamental.

As to the former, there is no doubt but that all just and proper means ought to be used with them, to convince them of their errors, and to bring them to a sound mind; but if these prove ineffectual, and we cannot converse with them, without apparent danger of being infected ourselves, we ought not only to abstain from the private conversation of such persons, but also from their Church Communion.

There are several express commands in seripture to this purpose, besides many weighty reasons, which might be brought to confirm it.

Among other places of scripture, these are very evident. "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed."* "Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols?" These words are indeed primarily meant of unbelievers and heathen idolaters; but yet, they may equally be understood of those, who imitate the heathen in their idolatry and superstition. "Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them." "If any 2 Cor. vi. 14, 15.

* Gal. i. 8, 9.

man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine, which is according to godliness, he is proud, knowing nothing; from such withdraw thyself." "An heretic, after the first and second admonition, reject." "If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God speed; for he that biddeth him God speed, is partaker of his evil deeds." "And I heard another voice from heaven, saying, come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues."*

And there are several weighty reasons, which might be brought to confirm this matter; from the nature of the church; from the regard we owe to God; from the decency and order of divine worship; from the care we ought to take of our own souls; from the obligation we are under to do all we can towards recovering the erroneous, and to give a good example to others. But these things we can but barely mention, consistent with our designed brevity.

* Rom. xvi, 17, 1 Tim. vi. 3, 4, 5. Tit. iii. 10. 2 John, 10, 11. Rev. xviii. 4,

CHAP. VII.

On Church Communion, and mutual forbearance, between those who differ not in Fundamentals.

THE case is much otherwise with respect to those who differ only in points not fundamental. It were indeed greatly to be desired, that there was no disagreement at all among christians, and that the truths of God were equally discovered and known of all men ; but since this is never to be expected, because of the variety of men's minds, the different methods of education, and the frailty of human understanding; that which comes the nearest to it, is, that we should endeavour to secure the essence of religion, and then patiently bear with one another in all the rest; and that persons, who differ in things not fundamental, should regard each other as brethren, and maintain church communion together, and shew a christian forbearance on all sides. To this purpose there are plain texts of scripture, and many other arguments of the greatest force.

And among other places of scripture where such forbearance is enjoined, the fourteenth chapter and part of the fifteenth of the Epistle to the Romans, deserve our greatest regard; where the Apostle, taking occasion from the differences that arose among the primitive christians, about the ceremonies of the law, and the distinctions of meats and days,