commands that the weak in faith, that is those who had not right sentiments of these things, should nevertheless be received by the rest as brethren, and admitted as true members of the church, not despised nor condemned, but their infirmities tolerated.* And that he might bring the Roman christians to such a temper, he argues with them so affectionately, so strongly and copiously, and draws such odious consequences from the contrary practice, shewing them that hereby the authority of God himself would be invaded, that those for whom Christ died would be destroyed, and that the work of God would be destroyed, as plainly shows how much he had this at heart, and that this forbearance of disagreeing parties ought to be ranked among the first, and most important duties of the christian religion.

And not only in that place, but in several parts of his Epistles, he earnestly recommends the same duty. Thus in Chap. viii. 9, 10, of the first Epistle to the Corinthians, discoursing of things sacrificed to idols, he shows that christians, who had not right sentiments, ought not only to be patiently borne with, but that others ought to accommodate themselves to their weakness; and testifies of himself, that this was his own practice; "For though I am free from all men, yet have I made myself servant unto all, that I might gain the more; and unto the Jews I became as a Jew, that I might gain the Jews; * Rom. xiv. 1, 3, 4, 10. xv. 1.

to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law; to the weak became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save some.' "* And in the following verses he signifies that he was obliged thus to act, in order to his being partaker of the heavenly reward. Whence it follows, that let a man be ever so religious, and take ever so much pains in preaching the gospel, yet if at the same time he wants this gentleness and forbearance towards his brethren, who differ from him, he can neither be accepted of God, nor obtain salvation at last.

And who that reads the excellent commendation of charity, with which the whole thirteenth chapter of that Epistle is taken up, can choose but be excited to practise this duty of forbearance? Some of the chief characters there given of charity, are, "that it suffereth long, that it beareth all things, believeth all things, hopeth all things, endureth all things."+ if this description be given with respect to the vices of men, and their defects in goodness, it is certainly no less applicable to errors, especially to light ones, and such as do not at all affect the foundation of religion.

And

It is true, indeed, that the Apostle, in his Epistle to the Galatians, is very severe against some false

* 1 Cor. ix. 19, 20, 21, 22.

+ xiii. 4, 7.

*

teachers; which yet does not weaken, but really confirm the necessity of this forbearance and toleration. For those teachers were themselves against tolerating others, and would have the ceremonies of the law imposed upon all christians, as things necessary to salvation; by which means the christian faith would have been greatly corrupted. And at the same time, that he so sharply inveighs against these teachers, he is very large in recommending charity and forbearance, even so great a diversity of opinions as this was, and commands, that they who were overtaken in a fault, should be restored in the spirit of meekness; and that they should bear one another's burdens. And at last, when he had told them that the essence of christianity did not consist in circumcision, or uncircumcision, that is, in observing or omitting the ceremonies of the law, but in the new creature, that is, in true and real holiness; he adds these words, wherein he most affectionately desires, as well as commands, a mutual forbearance among persons, who differ in things not fundamental; "and as many as walk according to this rule," that is, that agree in the essentials of christianity, and form their lives according to this rule,

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peace be upon them, and mercy, and upon the Israel of God." If, therefore, the Apostle does pray for peace, and promises mercy to such persons, is it not unreasonable to condemn them, to * Gal. v. 13, 14, 15. + Gal. vi. 1, 2. Gal. vi. 15, 16.

send them to the pit of hell, or to exclude them from the Communion of the Church?

But there is no place where this forbearance or toleration of persons disagreeing only in things not fundamental, is more plainly enjoined, than that which has been already cited out of the Epistle to the Philippians,* where every one may see that the Apostle would have christians walk by the same rule in things whereto they have attained, that is, in fundamentals; and to mind the same thing; but if in any thing they were otherwise minded, to wait till God should please to reveal it to those, who were in an error, and bring them to a more perfect knowledge of the truth; yet, in the mean time, holding fast the bond of christian fellowship and charity with one another. In like manner, that pathetic exhortation to love and unity, which we have in the beginning of the second chapter of the same Epistle, is given for the same end. And lastly, the Apostle enjoins it upon christians, "to let their moderation be known unto all men ;"+ that is, their meekness and gentleness in bearing the infirmities and deficiencies of others.

And no doubt these exhortations "to forbear one another with all lowliness and meekness, to keep the unity of the spirit in the bond of peace, to speak the truth in love, to put away all bitterness, wrath, anger, clamour, evil speaking, and to put on bowels of mer* Phil. iii. 15, 16.

+ Phil. iv. 5.

cies, kindness, humbleness of mind, meekness, long suffering, that so they might forbear one another, and forgive one another ;"* no doubt, I say, but these, and such like exhortations, of which all the Epistles are full, were principally designed to lay the heats and contentions between the judaizing and other christians, with which the churches of those times were greatly molested; the proper remedy for which, if we regard the Apostles, was nothing else but mutual forbearance, which christians ought to exercise when differing from one another.

And if we turn our thoughts to the following circumstances, we shall plainly perceive of how great weight these things are, to recommend the like forbearance among christians in these days. First, the Apostles were infallible, and if they would not attempt to compose these differences, by exerting their authority, but chose to recommend forbearance on both sides, how much more should we take the like course, who have not the least pretences to infallibility Secondly, the dispute was not about a trifle, but a very weighty affair, even the difference between the law and the Gospel; a thing that did not consist in mere speculation, but had a great influence both upon practice and worship. Alas! how many trivial controversies, in comparison of this, do sour the minds of christians in these days? Thirdly, both sides were furnished with very considerable Ephes. iv. 2, 3, 15, 31, 32. Col. iii. 12, 13.

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