suspect every thing whatever we offer to them; but if we deal gently with them, and cease not to own them as brethren, they will regard us as their friends, and more readily and impartially consider what we propose for their conviction.

10. From want of this forbearance, arise hatred, strife, quarrels, and schisms in churches and universities, and tumults in civil society. Perhaps it may be said, that schisms are more likely to arise from the toleration of different opinions; but if the thing be duly considered, it will appear that all these evils have arisen not from toleration or forbearance, which is in itself a meek and harmless thing, but from a contrary spirit, which, if once laid aside, persons might at any time entertain different sentiments, and yet preserve a hearty love for one another.

11. Private christians, but especially ministers, who are engaged and taken up in these controversies, are obliged to neglect several things, wherein their labour might be employed to much better purpose, and where it is more needed; but especially the life of religion does greatly suffer and decay by this

means.

12. Want of this forbearance does make the different sects of christians forget to stand up for one another, and so to disregard, and even give up the common interest.

Julian, that he might

Therefore, the emperor

engage christians in their

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mutual destruction, sent for the chief heads of the different sects, and set them on quarrelling together; knowing well enough, as Ammianus Marcellinus testifies, That no savage beasts are more cruel to men, than most christians are to others."* And, surely, no one can be ignorant, how much the protestant cause has been weakened by intestine divisions.

13. These differences and animosities give great offence. Wicked men take occasion from them to scoff at christianity, and say that christians have no such thing as certainty in what they believe; but are continually quarrelling, and tearing one another to pieces, upon controversies of every kind. It is sufficiently known, with what boast and insult, a late sceptic attacked the various schemes concerning predestination, and made his use of the too great rigor with which that argument is generally treated.

14. They, who are against tolerating errors, which are not fundamental, must think themselves infallible; for, if they thought themselves liable to err, they would also think, that they stood as much in need of forbearance as other persons; and, therefore, would readily allow the same privilege to others, and say with the poet, Hanc veniam petimusque damusque vicissim.†

* Ammianus Marcellinus, Lib. xxii. cap. 5.

+ Hor. Ars Poet. Ver. 11.

15. If indulgence ought to be allowed to faults and crimes of a lesser nature, which none will deny, why not also to errors of equal degree? What! are moral vices and crimes of a less heinous and offensive nature, than inaccurate notions about things sublime and obscure, which sometimes only reside in the understanding, without having any evil influence upon practice?

16. Besides, the necessity of this forbearance is confirmed from the example of God himself, who does, with such admirable patience and goodness, bear with the infirmities of men, and who has manifested remarkable gentleness and forbearance in all his revelations and dispensations. When he accommodated himself to the gross notions of the Jews, and treated and argued with them after the manner of men, what was this but the most gracious condescension, in bearing with their childish notions, till he had brought them to more manly thoughts? And every considerate person will find more instances than one, of this nature in the christian revelation.

17. This forbearance is also enforced by the example of Christ. How many errors did he bear with in his Apostles and disciples, until the spirit descended like fire upon them, and purged them away? As their errors about the nature of his kingdom, about his death, ceremonies, and the calling of the gentiles. The Apostles in many cases

had but little faith; and yet with admirable gentleness and patience, he bears with their weak faith.

18. This forbearance is also recommended to us from the example of the Apostles, who, though they were infallible, as we have seen before, yet exercised forbearance themselves, and enjoined the practice of upon others.

it

19. And herein they were imitated by their successors, the fathers of the primitive church, at least by the best and wisest of them, whose many differences of opinions, and rites, did not disturb the peace of the churches; as particularly Socrates has shown.* And, therefore, if any arose, who too rigorously condemned their brethren, and refused them communion; as Victor about the observation of Easter, and Stephen in the dispute concerning the baptism of heretics; others stood up and opposed such unchristian attempts, and never scrupled to rebuke them sharply for such things. I confess persecution gained ground, with other evils that sprung up in the church, till at last anathemas and excommunications were thundered out for the merest trifles, without end; and what innumerable evils arose from hence, every one knows. But Christ never gave his disciples any such instructions; and the first and best teachers of christianity took no such methods.

* Hist. Eccles. Lib. v. cap. 22.

Lastly, to add no more, the divines of latter times, who have justly been reputed men of learning and wisdom, do all agree with us in this matter. I shall only mention two out of abundance, the one of Zurich, the other of Bern. The former is the famous John Wirtzius, who, in the middle of the last century, was professor of divinity in the university of Zurich. He says, "The foundation of the fellowship and communion of saints upon earth, is the one God and Father, one Lord, one faith, one baptism; and consequently, a consent and agreement in fundamental articles of faith. So that where this foundation is not, or where this agreement in fundamental articles is wanting, there cannot be that fellowship and communion of saints which we make profession of in the Apostles' creed; but the words of St. John do then take place, 'If any come unto you, and bring not this doctrine,' &c. But where the unity of the foundation, and of christian faith does stand firm and unshaken, there is a communion and fellowship of saints, and there it ought to be, and to continue firm, and not at all be shaken, by a disagreement in this or the other point, which do not directly overturn the foundation; as also in rites and ceremonies. For as all differences do not utterly destroy the church, but only those that overturn the foundation of faith; in like manner all differences do not dissolve the fellowship and communion of saints, but only those that directly shake and weaken