arguments, the one a law given by God, the other the defence of christian liberty. Fourthly, St. Paul himself, who so strenuously urged this forbearance, had before such a flaming zeal for the law, that he was even mad for it. Lastly, these precepts of forbearance were given after the vision from heaven to Peter, and after the Apostolic synod; so that these controversies had been sufficiently determined already by this vision, and by the decree of the Apostles. Whoever, therefore, shall seriously consider these circumstances, and weigh them impartially, cannot surely but conclude, that these Apostolical precepts of forbearance, if they had any weight in their times, ought to have much more in our times, and in the present controversies.

In short, wherever Christ and his Apostles recommend charity, meekness, or the love of peace; and on the contrary dissuade us from contentions, quarrels, and schisms; in all those places, it is most certain that this forbearance is enjoined upon us. But that the necessity of it may more clearly appear, we shall add to these testimonies of scripture, some reasons of very great weight which we shall but just mention, and leave the fuller

the judicious and pious reader.

explication of them to

1. It is our duty to cultivate communion with all the disciples of Christ; for Christ will have all his disciples to be one,* and the church is represented * John xvii. 21, 22, 23.

as one body, in several places of scripture. Therefore, communion ought to be maintained with all those whom we do not know to be unworthy of the name of christians; and certainly they cannot be accounted unworthy of it, who hold all the fundamentals, and differ from us only in things which are not fundamental.

2. Those things wherein christians do agree, who are united in fundamentals, are things of so great importance and dignity, that all other things are not considerable enough to disturb their peace, and to separate them from one another. This argument the Apostle pursues with a great deal of life and spirit, in the Epistle to the Ephesians; and nothing, I think, can more effectually press this duty of forbearance, than what he there saith; "I, the prisoner of the Lord, beseech you, that ye walkworthy of the vocation wherewith ye are called, with all lowliness, and meekness, with long suffering, forbearing one another in love; endeavouring to keep the unity of the spirit in the bond of peace." For, adds he, "There is one body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism; one God, and Father of all, who is above all, and through all, and in you all."* If persons agree with us in such things as these, and are impressed with the weight and importance of them as they ought to be, we Eph. iv. 1, 2, 3, 4, 5, 6.

shall be injurious to ourselves, and reflect dishonour upon Christ, if we refuse to own and esteem them as brethren.

3. Without this forbearance, which we recommend, it is impossible that any peace or unity should continue long in the church; for there are but two ways of obtaining peace, either by uniformity of opinion, or by exercising forbearance towards those who err in smaller matters. The former is an impracticable thing; for such is the variety of men's minds, their education and capacities so different, and things themselves do often appear in such different views, that for all persons to have just the same sentiments in all points, is a thing utterly to be despaired of. It has never yet been seen from the first beginnings of the church unto the present times, nor ever will to the world's end. We must, therefore, have recourse to forbearance of those, who err in lesser matters, if ever we desire to see the church enjoy peace and tranquillity.

4. Either we are to break off communion for all and every diversity of opinion, or for some only. No one will say the former; for, at this rate, there would be as many churches and sects in the world, as there are private christians. But if for some only, what other bounds or distinction can be settled than this, that those things, which belong to the essence and foundation of religion, should be inviolably adhered unto; but those things, which do not

concern the foundation, should be left as matters of forbearance?

5. Either we believe, that those who differ from us in things not fundamental, are odious to God, and shall be damned, or we do not. And, certainly, it would discover a very bitter spirit, and the utmost rashness, to judge the former; but if we believe the latter, why should we hate and reject them? If we believe that God does accept them as children, why should not we regard them as brethren? If we believe they will praise God with us in heaven, why should we be unwilling that they should worship him with us on earth?

6. Either we believe, that all things in religion are at present fully made known, and that there is no room left for any further discoveries; or we believe, that there may be some improvements of knowledge, and that it is possible some amendments may be made to the common received opinions. To say the former would be exceeding rash, and a supposition not consistent with the state of human affairs; nay, such a piece of intolerable pride, as has always met with indignation from men truly learned; for now we know but in part, and prophecy in part, as the Apostle says. If, therefore, improvements may yet be made, we ought by all means to bear patiently with those that offer us any thing new; for otherwise we suppress all improvements, and stifle the gift of prophecy, and bring in sloth and

barbarity; for who will attempt any thing of this kind, when it becomes dangerous to do it?

7. The want of this forbearance does not really remove differences of opinion, but only makes persons, who differ from the received notions, conceal their sentiments, yea, and very often speak contrary to the sense of their minds; which is such a reproach to good men, and especially to ministers of the gospel, as can never be sufficiently lamented. But it will be said, that this is their fault who do so; and undoubtedly it is; but yet they can never be thought innocent, who, by rigorous severities, lay such strong temptations before men to hypocrisy.

8. Toleration is the greatest friend to truth, and the contrary its greatest enemy; for if the strong will not bear with the weak, neither will the weak bear with the strong; for every man counts himself strong, and thus all will come to condemn, and to execute one another; by which means, truth itself will be banished out of many parts of the world. On the contrary, if toleration did every where prevail, truth would have its full scope, and easily gain ground, by the force of its own arguments.

9. Gentleness and forbearance are the most likely method to bring those that err, to an acknowledgment of the truth, and the contrary method no less likely to hinder both their instruction and amendment; for by condemning and banishing them from our communion, we make them hate us, and