pure heart," 2 Tim. ii. 22. I cannot conceive words more exprefsly to enjoin the forbearance for which we plead, than Phil. iii. 15. 16. “Let us, therefore, as many as be perfect, be thus minded; and if in any thing ye be otherwise minded, God will reveal even this unto you. Nevertheless, whereunto we have already attained, let us walk by the fame rule, let us mind the fame things." If any have attained to faith in the fame Saviour, and to follow after holiness, ought they not to receive one another as Chrift hath alfo received them to the glory of God? Rom. xv. 7.

The apoftle indeed befeeches the Corinthians, by the name of the Lord Jesus, that they all speak the fame thing, and that there be no divifions (fchifms, are) among them; but that they be perfectly joined together in the fame mind and the fame judgment, 1 Cor. i. 10. This is moft earnestly to be wifhed; and to this bleffed ftate fhall all Chriftians arrive when they see face to face. While they are here, they ought to be diligently preffing forward towards perfection in knowledge and holiness, and the greater progress they make, the more nearly will they agree with each other; but in their present imperfect state they muft forbear one another in love, endeavouring to keep the unity of the Spirit in the bond of peace, Eph. iv. 2, 3. and this will be neceffary till we all come in the unity of the faith, and of the knowledge of the Son of God,

ture of the fulness of Chrift, Eph. iv. 13. When the exhortation to the Corinthians is taken. by itself, it may appear to countenance the neceffity of the actual exiftence of perfect unity of fentiment in the churches of Chrift; but if we confider its connexion, we shall perceive that the exhortation is directed against ftrife, factions, and parties, which affuredly ought not to be permitted in a church. This will be still more manifeft, if we compare it with a similar sentiment, where the apostle is inculcating mutual forbearance. Having exhorted the ftrong to bear the infirmities of the weak, and prayed that in this very thing (TO AUTO) they might be like-minded with Christ, who pleased not himself, he adds, "that ye may with one mind and one mouth glorify God, even the Father of our Lord Jefus Christ,” Rom. xv. 6. Forbearance, then, is the right road to unity.

The apostle, in the xivth and xvth chapters of the Romans, is exprefs on this fubject, and the whole tenor of the New Teftament condemns that want of forbearance which fome have contended for under the name of unity of faith. It is true, in thefe chapters he speaks particularly of the ordinances of the ceremonial law. These were in fact abolished by the death and refurrection of Chrift, yet the Jewish believers continued to obferve them, and were indulged in doing fo. This indulgence did not arise from the indifference of the things themselves, for the fame things were pofitively prohibited to the Gentiles, Gal. v. 2.

It seems to have been partly owing to the reverence due to the inftitutions of God, and partly to his tenderness towards his ancient people, and his unwillingness that they should perish; but neither of these caufes could operate in regard to the Gentiles, to whom the law had never been delivered, and inftead of leffening, it would probably have increased their prejudices againft the gospel. But while God would not allow the Gentiles to be brought under the yoke of the law, he taught them to bear with, and not to defpife the weak among the Jewish Chriftians; on the other hand, while they were indulged in keeping the law, they were not to condemn their Gentile brethren, nor 'fuch Jewish believers, like Paul, who were ftrong. Thus the Jews were gradually weaned from their attachment to their cuftoms, by witneffing the liberty of the Gentiles, and even of their brethren ftronger in the faith. They were farther inftructed by the epiftle to the Hebrews, and by the deftruction of Jerufalem, an event fo awfully expreffive of God's displeasure with Ifrael, which deftroyed their prejudices altogether.

In oppofition/to this view fome maintain, that the Jews were actually bound to obferve the law of Mofes, till the epiftle to the Hebrews was written, affirming, that one revelation is neceffary to fet afide a former one*. This is true;

* But how do we know when the epiftle to the Hebrews was written? There are different opinions respecting this. Nothing is revealed concerning it, and we cannot found truth or duty up,

but Jefus had plainly intimated the conclufion of the old difpenfation. This had been declared most clearly by his apoftles, and we know affuredly that Peter had an express revelation to teach him not only to preach to, but to eat with the Gentiles, Acts x. 28. Paul fpeaks of himself and of others who were ftrong, eating all things, while those only who were weak eat herbs, Rom. xiv. 2. XV. 1. Now this must refer to the Jews, not to the Gentiles, to whom no fuch liberty of obferving the ceremonial law was given. But according to the view of these chapters given by those who argue against forbearance, what they contain was merely a temporary revelation, not calculated for our inftruction; the whole, however, of the New Testament is practical, and the instructions there given for mutual forbearance, are intended for general and permanent ufe.

Knowledge puffeth up; and when we efteem our knowledge of church-order, &c. fo great, that we cannot exercise forbearance towards the difciples of Chrift who differ from us, there is reafon to fear we know nothing on this fubject as we ought to know, 1 Cor. viii. 2. Indeed it is a great error in churches to fuppofe, that in every respect, even in regard to order, they are perfect. We may be fully convinced that the constitution of our church is fcriptural, and that on the whole we are followers of the apoftolic churches, but still we ought to be fenfible that we have more to

It seems to have been partly owing to the reverence due to the inftitutions of God, and partly to his tenderness towards his ancient people, and his unwillingness that they should perish; but neither of these causes: could operate in regard to the Gentiles, to whom the law had never been delivered, and inftead of leffening, it would probably have increased their prejudices againft the gospel. But while God would not allow the Gentiles to be brought under the yoke of the law, he taught them to bear with, and not to defpife the weak among the Jewish Chriftians; on the other hand, while they were indulged in keeping the law, they were not to condemn their Gentile brethren, nor 'fuch Jewish believers, like Paul, who were ftrong. Thus the Jews were gradually weaned from their attachment to their customs, by witneffing the liberty of the Gentiles, and even of their brethren ftronger in the faith. They were farther inftructed by the epiftle to the Hebrews, and by the destruction of Jerufalem, an event so awfully expreffive of God's displeafure with Ifrael, which destroyed their prejudices altogether.

In oppofition/to this view fome maintain, that the Jews were actually bound to obferve the law of Mofes, till the epiftle to the Hebrews was written, affirming, that one revelation is neceffary to fet afide a former one*. This is true;

But how do we know when the epiftle to the Hebrews was written? There are different opinions respecting this. Nothing is revealed concerning it, and we cannot found truth or duty up,