“…of the common salvation… ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain… ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.”
Jude 3-4
“But follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. But foolish and unlearned questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.”
2 Tim. 2:22-26
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Subsections
Towards Union in Secondary Matters
.
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Order of Contents
How to Compose & Manage 5+
To Contenders 1
Dealing with the Contentious 1
To Party Spirits 5
Sarcasm 1
Latin 10
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Articles
1600’s
English Partially Conforming Puritans – pt. 1, Objection 5, pp. 234-35 in A Refutation of the Errors of Separatists (1604; RBO, 2025)
Dury, John – pp. 4-18 of pt. 1 of A Case of Conscience Concerning Ministers Meddling with State Matters in, or out of, their Sermons… (London, 1649)
Burgess, Anthony – ‘On Vain Disputing’ (1652) 13 pp. being an excerpt from Sermon 2 and the whole of Sermon 51 from his Spiritual Refining, in modern English
Burgess (†1664), one of the Westminster divines, shows the unprofitbleness of vain disputes in religion that edify none, but only pine away the soul as the lean kine of Pharaoh’s Egypt, at the expense of living grace in the soul.
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1700’s
Henry, Matthew – Disputes Reviewed, in a Sermon Preached at the Evening Lecture… (Nath. Cliff, 1710) 30 pp. on Mk. 9:33, “What was it that ye disputed among yourselves by the way?”
Outline
Intro
1. That we must all expect to be called to an account by our Lord Jesus
2. That we must in a particular manner be called to an account about our discourses among ourselves
3. That among our discourses we shall especially be called to an account about our disputes
4. That of all our disputes we shall be most strictly reckoned with for our disputes about precedency and superiority
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2000’s
Ramsey, D. Patrick – ‘Lessons from an Old Theological Controversy’ 42 paragaphs (2024)
Ramsey surveys, analyzes and draws lessons from a doctrinal controversy between dissenting English presbyterians and congregationalists in the early 1600’s. Daniel Williams, a presbyterian, and Isaac Chauncy, a congregationalist, were prominent opponents over the matter, including Law, Gospel and Atonement issues.
The presbyterians were concerned to combat antinomianism, which they suspected in the congregationalists, and the congregationalists, besides in seeking to defend themselves from insinuations, were concerned to combat Arminianism, which they suspected the presbyterians of. The two sides became labeled by their opponents Neonomians and Antinomians.
Ragusa, Daniel – ‘Geerhardus Vos’s ‘Winter’s Death’: A Commentary’ (2026) at Reformed Forum
While this wonderful and insightful poem by Vos on how the Spring conquers Winter is ultimately about the Resurrection, it may give hope and insight into enduring and overcoming controversies through spiritually life-giving means.
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Books
1700’s
Witsius, Herman – Conciliatory or Irenical Animadversions on the Controversies Agitated in Britain: under the Unhappy Names of Antinomians & Neonomians (1696; Glasgow, 1807) 345 pp. ToC
This is a model work seeking to conciliate two parties together in the truth. Witsius, as a foreign divine, was requested to write it.
Werenfels, Samuel – A Discourse of Logomachus [Word-Fighting]: or Controversies about Words, so Common Among Learned Men… (1711) 236 pp. ToC
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Quotes
Order of
Ambrose
Musculus
Sprint
Robinson
Ward
Gataker
Baxter
Bairdie
Wamphray
Owen
Robe
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Early Church
Ambrose
“There ought to be no strife but conference among the servants of Christ.”
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1500’s
On Musculus
Samuel Clarke, The Marrow of Ecclesiastical History... (London, 1654), “Life of Musculus”, p. 605
“When [Wolfgang Musculus] came thither [Ausburg] he preached six years before the dregs of Popery were wholly purged out of that City; yea the state of it was very troublesome, not only by reason of the Popish party, who with all their might opposed the Reformation, but also by reason of some Anabaptists, who like serpents had crept in to disturb the growth of the Gospel and the peace of the Church: Yea, they carried themselves very impudently, and tumultuously, coming into the Church at sermon-time, stepping up into the pulpit and laboring to diffuse their errors and to poison the people therewith, insomuch as the magistrates were forced for the public peace sake to cast them into prison:
Thither Musculus went daily to them, and though they called him a viper, a false prophet, a wolf in sheep’s clothing, etc. yet he bore all with patience and carried them food and other necessaries, not speaking a word about their opinions till he had so far insinuated into their affections that they began to love him exceedingly. Then began he to confer familiarly with them, to hear them with patience and with solid arguments to convince their errors, whereupon by degrees he converted them all and brought them to make public recantations, which by more rugged dealings they would never have yielded to.”
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1600’s
John Sprint
Cassander Anglicanus, showing the Necessity of Conformity to the Prescribed Ceremonies of our Church in Case of Deprivation (London: Bill, 1623)
“…the common condition of man’s will which may be induced, when it cannot be enforced.”
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‘To the Reader’ no page number
“…the controversy of our ceremonies; the sparkles of which difference have grown unto great flames in this our [Anglican] Church. Where the fault is, as God knows, so the day will try and God will one day judge.
But difference of apprehensions has brought forth difference of judgments, and difference of judgments has brought forth difference of practice and disagreement in affection.
The difference of practice has moved [civil / Church] Authority to silence and suppress refusers of conformity: The disagreement in affection, has moved the ministers deprived to speak evil of persons in authority and of conformers: Whereby in the event, the course of the Gospel is interrupted, and [the course] of Popery enlarged; the friends of Sion are grieved, the enemies reioiced, the Devil gratified, and God not pleased.
The Church is rent with schism, the truth scandalized by dissention, and the ministers undone by loss of living, and the unity of brethren living in the same house, professing the same Faith, and rejoicing in the same hope, is pulled in pieces: And this [is] like[ly] to continue God knows how long; but all men know: the longer the worse.”
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John Robinson
A Treatise of the Lawfulness of Hearing the Public Ministers in the Church of England (1634) in The Lawfulness of Hearing the Public Ministers of the Church of England Proved, by Mr. Philip Nye & Mr. John Robinson… (London, 1683), p. 13
“As they that affect alienation from others make their differences as great and the adverse opinion or practice as odious as they can, thereby to further their desired victory over them and to harden themselves and their side against them: So on the contrary, they who desire peace and accord both interpret things in the best part that reasonably they can and seek how and where they may find any lawful door of entry into accord and agreement with others.”
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Samuel Ward
Theological Determinations, ‘The Reformed Churches do not Dissent in the Fundamentals of the Faith’ in Works of Samuel Ward… ed. Seth Ward (d. 1643; Gallibrand, 1658), p. 152
“Much greater account should be had of those things which someone knowingly and willingly asserts, believes, and confesses, than of those things which can truly and solidly be deduced from their assertions by others with a consequence sought from further afield. For whoever holds something from which, by some necessary deduction and sequence, a heresy may seem to be able to be inferred, if that person expressly renounces that heresy, and is prepared to renounce his own opinion if he sees that heresy follows from it, he is not to be held among heretics, nor is he to be avoided as a heretic. Augustine says excellently in Epistle 162:
“Those who defend their own opinion, however false and perverse, with no pertinacious animosity, especially that which they have not engendered by the audacity of their own presumption, but have received from parents who were seduced and had lapsed into error, and who seek the truth with cautious solicitude, ready to be corrected when they have found it, are by no means to be reckoned
among heretics.”
This from Augustine. Certainly, just as one who knows and holds some true principle does not thereby necessarily know and hold all those things which can be deduced from it, so one who defends some false proposition does not on that account either understand or hold whatever is consequent and connected to it, because, that is, he does not at all notice the reason for the connection and consequence.
Although, therefore, we can nervously urge these consequences to snatch our brethren from error, yet we ought not odiously to impose them as if they were their own proper opinions, to disturb unity. For it is abhorrent to all reason and charity that someone, on account of consequences not at all understood, should be said to hold that whose contradictory he is prepared to defend with all his strength, and if need be, to undergo martyrdom for the same.
Let it be, therefore, that these assertions of theirs are contrary to tertiary or even secondary, and thus consequently to primary articles, yet since they firmly believe the primary ones, and do not perceive any repugnance of their assertions with the primary fundamentals of faith, they are not to be reckoned among heretics.”
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Thomas Gataker
An Antidote Against Error Concerning Justification… (d. 1654; London: Brome, 1670), Preface
“For I count it a special instance of God’s gracious providence to me, not only that I was born of a parent eminent for learning and piety… but also in this, that I was well acquainted with his doctrine, and particularly in this head concerning justification, which he had discussed with a piercing reason, and explicated with a happy perspicuity; not leaning to his own understanding, but after an examination of an innumerable variety of writers on this argument, making the language of Scripture in the common sense of the words the rule of his judgment and speaking, that he might speak as the oracles of God. (1 Pet. 4:11)
By this religious observing the form of wholesome words, he did disentangle the truth from many thorny controversies, which have been raised impertinently, but agitated with much heat, to the injury of truth and peace.”
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Richard Baxter
Catholic Theology, Plain, Pure, Peaceable... (London: White, 1675), Preface, n.p.
“My mind being thus many years immersed in studies of this nature, and I having also long wearied myself in searching what fathers and schoolmen have said of such things before us, and my genius abhorring confusion and equivocals, I came by many years longer study to perceive that most of the doctrinal controversies among Protestants (that I say not in the Christian world) are far more about equivocal words than matter; and it wounded my soul to perceive what work both tyrannical and unskillful, disputing clergymen had made these thirteen hundred years in the world!
And experience since the year 1643 till this year, 1675, has loudly called to me to repent of my own prejudices, sidings and censurings of causes and persons not understood, and of all the miscarriages of my ministry and life, which have been thereby caused; and to make it my chief work to call men that are within my hearing to more peaceable thoughts, affections and practices: And my endeavours have not been in vain, in that the ministers of the country where I lived, were very many of such a peaceable temper (though since cast out [at the Great Ejection, 1662]), (and a great number more through the land by God’s grace (rather than any endeavors of mine) are so minded). But the sons of the coal were exasperated the more against me, and accounted him to be against every man that called all men to love and peace, and was for no man as in a contrary way.
And now looking daily in this posture, when God calls me hence (summoned by an incurable disease to hasten all that ever I will do in this world) being uncapable of prevailing with the present Church disturbers, I do apply myself to posterity, leaving them the sad warning of their ancestors’ distractions, as a pillar of salt, and acquainting them what I have found to be the cause of our calamities, and therein they will find the cure themselves.
II. I Have oft taken the boldness (constrainedly) to say that I doubt not but the contentions of the clergy have done far more hurt to the Christian world than the most bloody wars of princes.
…
13. No man is sufficiently apprehensive of the greatness of the curse in the confusion of tongues [Gen. 10]: whereby as we can preach but to few nations in the world, so we cannot intelligibly converse with one another. All words (being arbitrary signs) are ambiguous; And few disputers have the jealousy and skill which is necessary to discuss equivocations, and to agree of the meaning of all their terms before they use them in disputing: And so taking verbal differences for material, does keep up most of the wretched academical and theological wars of the world.
14. And nothing here undoes all the world in point of wisdom, so much as over-hasty judging or prefidence: It is natural to almost all to fasten presently upon the first appearances and to be confident before they have half tried: In cases where seven and seven years serious study is necessary to a thorough digested knowledge, every novice will presently conclude as if he were sure. And then as everyone is apt to be confident, so to be tenacious; every error leading on more, and the reputation of the person being concerned in it, mutability being a shame: And so it becomes a very difficult thing to unlearn the errors once learned; as white paper is easier [to be] written on than that which is written on before.
15. And then no man knows his own error (else it were no error), nor knows what another man’s perceptions are, nor what any other man knows more than he.
16…. And by all these means almost all are of the opinion of the country where they live, or of those that they most reverence, or which are most for their interest; and boldly condemn the rest not understood.”
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John Bairdie
Balm from Gilead, or the Differences about the Indulgence Stated & Impleaded in a Sober & Serious Letter to Ministers & Christians in Scotland (1674; London, 1681), pp. 165-66
“Beware also of spending your time and spirits in debates and vain janglings one with another, to be temptations one to another, raising your own and others passions and corruptions instead of holy conference that might minister grace to the hearers. Mind well the apostle’s caveats in 1 Tim. 1:4-7; 5:13; 6:3-5; 2 Tim. 2:16-17; 1 Thess. 4:11. Is it not observable that the greatest sticklers in differences, the greatest disputers and contenders are usually the most distempered and barren hearted? like the mountains of Gilboa, high and hot indeed, but dry and unfruitful; warm, but withered; the unkindly, foolish, heat of division and debate, eating out the life, sap and native heat of real religion, which evanishes then into airy notions and litigious strivings, whereof no edification comes.
O let not religion fly up from your hearts to your heads and evaporate into airy foams and forms and turn vapid and insipid. Be sure by questions and disputes as well the power of religion is enervated as the majesty of it infringed. The many disputes about religion commonly overthrows the practice of it, which consists not in discourses, but in doing. It is easy for a formal, moth-eaten Christian to hold up in the one, while he cannot bear up in the other, as Seneca observed anent moral virtue, Omnes disputare malunt, quam vivere, more prone are people to debate about the things of God, than to practice what is uncontroverted.
If heaven could be obtained, and God pleased with jangling and debates, a profane sophister should sooner have the one and do the other than a holy Christian who knows that it is not talking of, but walking in the ways of God’s commandments that is most acceptable in his sight. But to say no more, listen to the apostle’s oracle in 1 Cor. 11:16, ‘If any man seem to be contentious, we have no such custom, nor the Churches of God.’ Love perverse disputings who will (which ever corrupts the mind), flee ye them as death, 1 Tim. 6:5.”
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John Brown of Wamphray
An Exposition of the Epistle of Paul the Apostle to the Romans, p. 221
“II. In dealing with adversaries, or others, about controverted truths, it were good for their conviction to make use of some known, uncontroverted principle, and thence deduce what they would have received; for where there is no agreement in any common notion or principle, there is no hope of getting truths received: therefore Paul, in debating this matter [Romans 7:1-3], doth wisely lay down, in the first place, what they received as truth, and did not doubt of saying, Know ye not; which is as much as if he had said, You know this, and cannot deny it, viz. That the law hath dominion over a man, as long as he liveth.
III. It is not the most gaining way, in dealing with adversaries of truth, to contemn their parts and abilities, and to speak of them in an undervaluing manner; but rather on the contrary, to acknowledge their parts and knowledge, and make use of that for their conviction, as the apostle doth here; he does not lightly them, but says, they knew the law.
IV. In all our attempts ot gain folks to the truth, we should still labour to gain their affection; and we should so carry ourselves, as they may be convinced of our love and tender respect towards them, and that we seek not to shame, or rub any affront on them, but intend, out of a friendly and brotherly manner, to gain them; for Paul doth insinuate himself thus upon these here, by stiling them brethren: thus he laboured to conciliate their favour.”
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James Owen
Moderation Still a Virtue... (London, 1704), Preface, p. iv
“…the common deference that is due to the rational human nature;”
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James Robe
Mr. Robe’s Fourth Letter to Mr. [James] Fisher… (Edinburgh: Fleming, 1743), p. 1
“But though you have not been able to distinguish betwixt an adversary to your way, and an adversary to your person, but have thought every blow that was given to your error, was a mortal wound to your dear self, yet many others can, and do. If in exposing your errors, your reputation be exposed, you must blame them for occasioning it, and not us.
It gives no pleasure that I and others have bestowed upon you labor in vain…”
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How to Compose & Manage Controversies
See also ‘Towards Union in Secondary Matters’.
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Order of
Articles 5+
Book 1
Quotes 8
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Articles
1600’s
Durham, James – Dying Man’s Testament (Edinburgh: Higgins, 1659), pt. 4
11. ‘What is to be done in closing doctrinal differences’
12. ‘What to do for union in points not doctrinal, but about matters of fact or personal faults’
16. ‘The remedies of divisions, arising from misapplication of power in ordination of ministers, and admitting to, or debarring from, communion’
18. ‘The fears of mis-government for the time to come, and remedies thereof’
19. ‘Some advertisements concerning the overtures proposed [by Durham]’
20. ‘What is incumbent to magistrates and people for remedying this evil’
21. ‘The grounds and motives of the desired union’
Reynolds, Edward – pp. 152–53 in Sermon 14, ‘Brotherly Reconciliation’ in Works (London: Holdsworth, 1826), vol. 5
Baxter, Richard
pp. 283-87 in Sermon 11, ‘The Cure of Melancholy & Overmuch Sorrow by Faith & Physic’ in A Continuation of Morning-Exercise Questions & Cases of Conscience Practicaly Resolved by Sundry Ministers in October, 1682 ed. Samuel Annesley (London: Dunton, 1683)
“If you ask, ‘Whom must we learn of?’ I answer: Of those that know, and have learned themselves. No name or title, or relation, or habit will enable any man to teach you that which he knows not himself.
1. Children must learn of their parents and tutors.
2. People must learn of their able, faithful pastors and catechizers.
3. All Christians must be teachers by charitable helps to one another…
4. Take nothing as necessary to the being of Christianity and to salvation which is not recorded in the Scripture and has not been held as necessary by all true Christians in every age and place…
5. Maintain the unity of the Spirit in the bond of peace with all true Christians as such, and live in love in the communion of saints…
6. Prefer not any odd or singular sect before the universal consent of the faithful in your learning or communion, so far as the judgment of men is to be regarded…
7. Never set a doubtful opinion against a certain truth or duty: reduce not things certain to things uncertain; but contrarily uncertain things to certain: for instance, It is certain that you ought to live in love and peace with all that are true Christians, and to do good to all and wrong to none: Let not any doubtful difference make you violate this rule, and hate, and slander and backbite, and hurt them for a doubtful, indifferent or unnecessary thing…
8. Faithfully serve Christ as far as you have attained, and be true to all the truth that you know; sin not by omission or practice against the knowledge which you have, lest God in justice give up your understanding to believe a lie.
9. Remember that all men on earth are ignorant, and know but as in a glass, and in part, and therefore the best have many errors: No man knows the smallest grass or worm with an adequate, perfect knowledge. And if God bear with multitudes of errors in us all, we must bear with such as are tolerable in each other… Divinity is not less mysterious than Law and Physic, etc. where controversies abound.
10. Yet stilt not yourselves in knowledge, nor say we have learned enough, but continue as Christ’s scholars in learning more and more to the death: the wisest know little, and may still increase. There is a great difference in excellency, usefulness and comfort between men of clear digested knowledge, and confused undigested apprehensions.” – pp. 285-87
‘Whether it be our Duty to seek Peace with the Anabaptists?’ in Reliquiæ Baxterianæ (London: Parkhurst, 1696), Life of Baxter, pt. 2, pp. 181-85
Baxter makes a number of distinctions and answers Yes with regard to more peaceable and moderate baptists. He sets forth directions for how to go about conciliatory efforts, and gives realistic prospects for some success on pp. 183-85.
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2000’s
Fentiman, Travis – p. 184, fn. 566 in English Puritans, A Refutation of the Errors of Separatists (1604; RBO, 2025)
De Young, Kevin – ‘6 Questions for Christian Nationalists’ (2025) at Clearly Reformed
De Young’s article is exemplary in how to handle controversies. It was replied to by Michael Lynch, also in an exemplary fashion: ‘Almost Christian Nationalist’.
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Books
1500’s
de Chandieu, Antoine – A Treatise touching the Word of God Written, against the Traditions of Men, handled both school-like and divine-like, where also is set down a True Method to Dispute divinely and school-like, trans. John Coxe (London: John Harison, 1583) 174 pp. ToC
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1600’s
Jurieu, Pierre – A Consultation on Establishing Peace among Protestants, or a Discussion concerning the Questions of Grace which Delay the Union of Protestants of both the Augsburg & the Reformed Confessions, & concerning the Manner in which these & other Disputes may be Composed (Utrecht: Halma, 1688) 287 pp. ToC
On Jurieu’s works, see Martin Schmidt, History of the Ecumnical Movement, vol. 1, pp. 92-93.
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Quotes
Order of
Du Moulin
Luthard
Dury
Bolton
Durham
Bairdie
Horneck
J.A. Turretin
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1600’s
Pierre Du Moulin
in David Blondel, Authentic Accounts of the Reformed Churches of France, Germany & Great Britain, concerning the Peace & Brotherly Charity which all the Servants of God should Maintain among Protestants (Amsterdam: Blaeu, 1655), pp. 72-76 trans. ChatGPT-5
Overture for Working toward the Union of the Christian Churches which have Shaken off the Yoke of the Papacy, and for Appeasing the Differences that have Already Arisen, or may Arise Hereafter
“17. For there are two kinds of errors: some which consist only in belief, others which, besides belief, add some outward action.
Of the first kind are the errors concerning the nature of Jesus Christ, concerning Predestination and concerning Free Will. Of the second are: Communion under one kind, adoration of the Host, and prayer in a tongue not understood by him that prays.
The errors of this latter kind, although very often less grave than the former, yet divide minds far more sharply, and often cause schism. For if I communicate in the sacrament with one who errs concerning predestination or the nature of Jesus Christ, or who believes that the body of the Lord is everywhere—though the error be great—nevertheless it does not disturb him who communicates with him. But if I should come to communicate with one who adores the bread, or pretends to sacrifice Jesus Christ, such an action would scandalize me and drive me away for fear of participating in idolatry or in a false sacrifice.
Now we have this advantage: that with the Lutheran Churches all our differences are of the first kind; and that, as to the external matters which they practice in the Church, we have no disagreement which is not easy to compose.”
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Christoph Luthard
Theological Disputation on Original Sin (Bern: Fabricius, 1637), p. 2 Lüthardt (1590-1663) was a Swiss reformed professor of philosophy and theology at Bern.
“Thesis 1… Therefore, I was on the point of bidding farewell to this subject, casting away my pen, and choosing another equal to my powers and more suitable, had not the authority of those who hold the helm of my studies constrained me and prescribed this subject for me to bring, as it were, under the hammer. Wherefore, to prove my obedience to them, I shall approach the matter itself with God (σύν θεῷ).
Thesis 2. Lest, however, our disputation be forced to wander and err, I will do that which I think ought to be done at the beginning, middle, and end of all disputations: that first, what it is that is being disputed should be defined; then, the common affections should be subjected to the definition; and finally, a division into parts and species should follow. And so our disputation on original sin will present: 1. its Definition, 2. its common Affections, 3. its Distribution.”
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John Dury
A Copy of Mr. John Dury’s Letter… intimating the Necessity of a Common, Fundamental Confession of Faith… (London: Underhill, 1643), pp. 2–3
“Now if it could be made plain to the divided Protestant Churches, that indeed the causes of their divisions are extra-fundamental, it may be truly and hopefully concluded that for conscience sake towards God and for their mutual edification and preservation against the encroaching power of darkness, they would be moved to leave off passionate disputations and laying aside the causes of their separation to compose their differences in brotherly love.”
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Samuel Bolton
Arraignment of Error (London: Miller, 1646), pp. 349–50
“…this accommodation is not impossible: if indeed it were, God does not bind us to the seeking after it…
If we look upon the nature of the things wherein they differ, they are not of such moment as to divide between brethren; their differences are not about fundamentals, but superstructures: there is no opinion expressly maintained by either side which is directly contrary to the substance of faith, or destructive to salvation; nay, whatever are such, they are condemned by both. Nor [is] the difference in those matters wherein they differ so wide but they may be composed and brought together, if men will act humility and self-denial. It was said of the differences between Luther and the [reformed] Helvetians, that there was not any impossibility in respect of the things themselves; if their spirits could be reconciled, their causes might easily be reconciled… where the difference is substantial, I do not see but if humility and self-denial might take place, if interests might be waved, if pre-engagements might be slighted, even in those things there might be an agreement; certainly, God does not make the difference so great as we ourselves do make it…
It was the speech of one concerning the reconciliation of the German Churches: It is possible for the most hot and rigorous spirits to be reconciled, but it is easy for peaceable and moderate men to be agreed. The differences are not between enemies, but between brethren, and neither of them proud, imperious and contentious, but both of them humble, holy and peaceable…”
.
James Durham
Dying Man’s Testament… (Edinburgh: Higgins, 1659), pt. 4, ch. 7, ‘General Grounds leading to Unity’, pp. 316–18
“where union cannot be attained amongst orthodox ministers that agree in all main things (for of such only we speak)… that men should by agreement state a division in the Church, or dispense therewith, and prefer the continuing of division as fitter for edification than union, we suppose is altogether unwarrantable.”
“That as union is ever a duty, so we conceive if men interessed will do their duty, there can be no division amongst orthodox divines or ministers but it is possible also to compose it, and union is a thing attainable. For:
1. We are not speaking of composing divisions that are stated upon the fundamental things;
[2.] nor are we speaking of removing all differences, as if all men were to be one in judgment in every point of truth; there may be difference where there is no division, as has been said.
Nor, 3. when we speak of men’s doing their duty, do we mean a full up-coming of everything in knowledge and practice…”
“That in endeavoring union and healing men would not straiten it to an universal union in everything, in judgement and practice, but would resolve to have it with many things defective that need forbearance in persons that are united, which men may take up in these particulars:
1. There may be difference of judgement in many things, I mean in such things that are consistent with the foundation and edification; and such a forbearance would be resolved upon, and to do otherways were to think that either men had no reason at all, or that their understandings were perfect, or at least of equal reach.
2… certainly, if people ought to carry even to corrupt ministers who yet destroy not the foundation, as ministers, in the duties that becomes them to ministers in communion with them, while they continue such, then certainly ministers ought to keep that communion with ministers, that becomes their relations, seeing they are still ministers in that respect, as well as in the other. And if this corruption will not warrant separation in other ordinances, as was said in the close of the second part, then neither will it warrant division in the ordinance of government.”
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John Bairdie et al.
Balm from Gilead, or the Differences about the Indulgence Stated & Impleaded in a Sober & Serious Letter to Ministers & Christians in Scotland (1674; London, 1681), pp. 160-61
“Were it not more your wisdom and happiness to be hearkening to the apostles rule, Phil. 3:15-16, to be composing rather than heightening differences; and wherein ye agree, uniting and forbearing one another in points of difference, till the Lord decide the controversy? otherwise the enemy may perhaps decide it with the broad sword…
How weak are ye, and a ready prey to every beast of the field that pleases to devour while thus disjointed and separate!”
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Anthony Horneck
The Blessed Advantages of Peace & Peacemakers In a Sermon preached at the Savoy in London upon the Fifth of St. Matthew, verse 9, ‘Blessed are the Peace-makers…’ (London: Aylmer, 1697), pp. 33-34
“The divisions among Protestant Churches are to be deplored so much the more because the points they differ in are inconsiderable and might easily be composed if men had but peaceable tempers and were resolved to lay aside interest and carnal respects, and punctilios of honor and credit, etc. for they all agree in fundamentals, all are satisfied that the Church of Rome has notoriously deviated from the simplicity of the Gospel; and the matters in difference, are things in which salvation is not concerned.
And upon that account their labours deserve great commendations, who heretofore and very lately have endeavored to reconcile the Protestant Churches into a perfect union: A blessed work. Blessed are the peacemakers, that endeavor to make peace among the jarring members of Christ’s Body; and though they may fail of success, yet they shall not lose their reward.
In the meanwhile those who widen or heighten these differences, and incite the respective parties to hatred, and wrath, and animosities one against another, to be sure are no children of the God of peace, and had need at least before they die make public satisfacti∣on for the dreadful effects their heats and passions do produce.”
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1700’s
J.A. Turretin
A Discourse concerning Fundamental Articles in Religion (London: Darby, 1720), ch. 7, ‘Church communion ought to be had among those not differing in fundamentals’
“It is true indeed, the apostle in his epistle to the Galatians, is very severe against some false 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 in so freat 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;” (Gal. 5:13-15) and that “they should bear one another’s burdens.” (Gal. 6:1-2)
And at last, when he had told them that the essence of Christianity did not consist in circumcision, or uncircumcision, i.e. in observing or omitting the ceremonies of the Law, but “in the new creature,” i.e. 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,” i.e. that agree in the essentials of Christianity, and form their lives according to this rule, “Peace be upon them, and mercy, and upon the Israel of God.” (Gal. 6:15-16)…
And if we turn out 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:
1. 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?
2. 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?
3. Both sides were furnished with very considerable arguments, the one a Law given by God, the other the defense of Christian liberty.
4. 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.
5. 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, can’t 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.”
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To those of a Contending Spirit amongst Brethren
Quote
1600’s
John Bairdie
Balm from Gilead, or the Differences about the Indulgence Stated & Impleaded in a Sober & Serious Letter to Ministers & Christians in Scotland (1674; London, 1681), pp. 141-48
“That however your judgment stand in the matter contraverted (for we are to impose upon nobody’s judgment, but to leave everyone to their own light), yet ye who are… fomenters of the division, consider, though ye be but few, yet the stir ye make is great, and one man will easily raise more fire than twenty will be able to extinguish. Therefore be exhorted in the fear of God to carry the difference more soberly.
Are your brethren willing to let you enjoy your judgments and serve your light in your own practice? and to live in peace with you, notwithstanding the difference? And as to things wherein ye and they are agreed to join with you therein, till God in his time clear up the mistake that is betwixt you, and show upon whose side it is? and will not ye be content unless ye impose your apprehensions upon them and have them conform unto, and lackey after your opinion and practice? must your judgment be the standard and canon to everybody else? and all be anathematized that differ in the least from you?
Can there be no peace with you unless ye have leave to trail them at your heels? will ye agree with none that are not of your mind in everything? then Actum est de pace, peace is gone foever on this side of time; for, Non datur intellectus Averroisticus, men’s minds to jump to an ace in all things is hardly to be expected. While we know only in part, will there not be perpetually different measures of light? and diversity of apprehensions in many things? Theology has its own problems, even in greater points than this, which calls for sobriety and mutual tolerance.
As we are not for skepticism, nor sinful syncritisms, so we tremble at the vanity of dogmatizing in things of this nature. But whatever ye deem it, treat not your brethren indiscreetly. Speak or write to them, rather than of them. Argue the case with them, convince them if ye can, Lk. 19:17, but usurp not a magistery over them; presume not to be dictators to them more, than ye would take it well they should impose on you, Jam. 3:1. Remember they must serve their own consciences, and be guided by their own light, and not yours, Rom. 14:12. Ye think them wrong, so do they, no doubt, you: But how would ye take it if they served you as ye do them, with outrageous out-cries, virulent epistles and Philippic declamations? What if they did preach against you, your divisive principles and unbrotherly practices, as Erroneous and Donatistical (if not worse), as ye call theirs Erastian? What a pitiful taking would ye and they be in by such Contradictions and invectives?
Do therefore no otherwise than ye would be done unto, Mt. 7:12. Think ye are but men fallible, and may be mistaken in not a few of your confident notions; and that it is possible they may have as much of the mind of Christ as you. Therefore reverence their judgments, so far at least as not lightly to trample upon the same: Or, if ye were sure they were in the wrong, yet think, surely they mind honestly (as they judge ye do) and have not wickedly departed from the Lord, Ps. 18:21. If they be stepped aside, it is but for want [lack] of light, which ye (who think ye see more) should pity and bemoan to God, and labor to discover their mistake unto them (for as yet ye cannot charge them with contumacy, sufficient conviction never being yet held forth unto them).
But, O! reproach them not; rate them not behind their backs; go not to preach them down, nor out of the hearts of honest people, much less to preach their own people from them! What service were that to Christ, or his Kingdom? or what edification unto people? Sure ye do more hurt than ye are aware of by this course, staggering and unsettling people, weakening your honest brethren’s hands in the Gospel, and marring the success of their labors what ye can. See Jam. 3:16; Gal. 5:14-15. But what? are not ye and they agreed in chiefest principles and theses? What’s your difference then but about the application of principles to some hypotheses or particular cases and practices? The intricacy whereof, with the sense of your short-sightedness, may teach you to think, speak and act more soberly and with all due respect to them that differ from you.
O fall not into a stated schism upon so small and disputable a matter! nor lift up yourselves in conceit above your fellows! Are ye preachers of Christ? so are they: Have ye the seal of your labors, so have they; and that they have not more is perhaps through your fault, your contending with them, thereby confounding and distracting their people and taking them off their souls’ ease, by your perplexing controversies and exceptions against their ministers. And if ye continue by this contending to discourage your brethren and enervate the work of God in their hands, fear lest ye be found guilty of destroying so much of the Kingdom of Jesus Christ, [be] and countable for the blood of these souls whose edification ye mar, by abusing and amusing them with your bartering at their ministers and bringing them and their preaching into disesteem, so far as ye can, as Zech. 13:7, ‘Smite the shepherd, and the sheep shall be scattered.’ And what have ye gained when this is done? What advantage is it to the Gospel, to break so many faithful men’s ministry? And what peace will it yield you when accomplished? Bella geri placuit, nullos habitura triumphos. It were but a Cadmean victory. What! may still the old question be put unto you: Does your piety and zeal lie all in negatives? (as theirs in Col. 2:21) Are ye only skillful to destroy? and bold to treat the friends of Christ like foes?
Preach the Gospel and propagate real godliness as much as ye can: but O! beware of hurting the Lord’s work and vineyard in your brethren’s hands! Will it not be but a poor vassalage to preach down your brethren, while ye should preach up Christ? and to propagate your private opinions more than the power of piety? or to draw disciples after you more than after Christ? Were it not better make one real Christian than proselyte twenty to your side and party? Ye complain of your brethren’s want [lack] of success, as Peninnah upbraided Hannah with her barrenness; but do not ye much mar their fruitfulness?
O be tender of them, for the Gospel’s sake! Go, we pray you, convert the profane to piety rather than preach professors into faction and parties. Mind the great interest of the Gospel more than your particular debates or personal interests. Away with selfish designs under a spiritual mask! Beware of giving ground for that old complaint, Faciunt causam suam, causam publicam. Let not your excellent parts, fervor, zeal and spirits be spent upon so unprofitable a task as this of jangling, plunging, and confounding is. And tempt not people to any unhappy courses, which yourselves may repent of in the end, and come off with that inconsiderate warrior’s word in your mouth, Non putarum— It is easy to kindle a fire, but not so easy to set bounds unto it when and where ye list, saying, ‘Hitherto shalt thou come, but no further.’ Nay, once kindled, it may rage whither soever the winds and aptness of the matter to take with it may carry it, till all be burned down to ashes.
And finally, let not your brethren have cause to take up that sad regrate of the psalmists, Ps. 55:12-14, ‘Had it been an enemy,’ etc. How bitter is this? Were it rampant Romanists, or inimical Prelatists, or foul mouthed sectaries who thus battered at honest ministers, it were more tolerable? But to see brethren at such odds, tearing the flesh (as it were) off the bones of their brethren by bitter railings and reproaches (which are as drawn swords, Ps. 57:4), how incongruous and unkindly is that? and may not the world wonder at it? What! shall all your edge and sting be turned against them, no less upright than yourselves? Shall they have no such adversaries as you whom they love and desire to be at peace with? and with whom they agree in all things (almost) else?
Will ye do the Prelates work for them, in breaking that little liberty which at first they trembled at, till they saw you made it a bone of contention? and so more likely to break yourselves and it both than to hurt them, while ye stumble so upon it. What thanks will ye get for joining issues with them? See Obad. vv. 10-14. And will ye so positively condemn your brethren unheard (Jn. 7:51) and persecute them as apostates before ever ye wair an admonition on them? It is our admiration and astonishment, that some of you (as is informed) takes the confidence to baffle them in sermons, letters and private discourses to the people and others; and yet to this day never used the brotherliness to write or speak unto themselves what might have sufficed to convince them of their error, if any be. The grossest of heretics are not allowed by the rules of the Word to be so hardly dealt with, Tit. 3:10.
Pronounce no anathema upon them till ye first take pains sufficient to reclaim them and find them obstinate. Shall ye be sharper scourges in their sides and thorns in their eyes than any others? Do ye like it, to put them to cry to God against you and (like Job) to complain of their friends mockage, injustice and cruel usage? Shall not God visit for these things? Zeph. 2:8; Obad. vv. 10-14. Beware of inventing or venting stories and reproaches of such friends of Christ! And make not calumnies the strongest arguments you plead against them with. Monopolize not the reputation of honesty to yourselves; give your brethren charity, and treat them not disrespectively. To stigmatize your brethren with black characters and odious imputations, consider again and again what spirit it comes from, Jam. 3:9-12.
Upon all these grounds and many more which might be added, be intreated (in the bowels of Christ) to remit and relent of your acrid fervor and bring your dispositions and differences to some temper, and manage your discord with more sobriety. We think we may say the two part of your differences lies more in the acrimony of your spirits and alienation of affection than in the distance of your principles. Would ye let go the misunderstanding and prejudices that are between you, and God heal your dispositions and distempers, the two parts of your disease were away.”
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To those who must deal with Brothers who Err to the Right of Them & are Contentious
Quote
1600’s
John Bairdie
Balm from Gilead, or the Differences about the Indulgence Stated & Impleaded in a Sober & Serious Letter to Ministers & Christians in Scotland (1674; London, 1681), pp. 148-152
“O bear with your brethren’s differing from you and judge charitably of them, as to the most part at least. Construct it [a] want [lack] of light, not sinistrousness of intention or affection. ‘He that keeps a day, keeps it to the Lord; and he that keeps it not to the Lord, he keeps it not.’ [Rom. 14] In problematic questions not defined by the Church, allow others a latitude and continue your brotherly forbearance. If even with infidels and heretics the servant of the Lord must not strive, but be gentle, etc. (as 2 Tim. 2:24-25), how much less with sick and feverish brethren?
If any man’s inconsiderate and opinionative zeal carry them unto any unbrotherly word or deed toward you, be not ye overcome of their evil, but overcome their evil with your good. Pack up their reproachings and say, ‘Father, forgive them, they know not what they are doing.’ Let not their vexing you fret you into a wearying of your work (Ps. 55:6-8), nor unto any disaffection or lessening of your respect unto them. Love them as brethren, notwithstanding all injuries (as Joseph did his), and honor their zeal in the Lord, and pray He may channel it right and set its bounds, for so it might do Him excellent service.
Tolerate also good people’s infirmities; let none of their capricious humors (which these reeling times tempt them unto) diminish your tender care of them. Seek that which strays, heal the diseased, and by gentle dealing convince them that ye walk in the Spirit of Jesus, whom ye serve.
Hard things (we confess) are cut out for you; but put on patience and holy resolution, stand your ground notwithstanding all batteries and do your work over the belly of all discouragements (Heb. 12:2-3). What though ye be the witnesses prophesying in sackcloth (Rev. 11:3); your crown will be the massier.
Serve the Lord through good report and ill report, honor and dishonor; and make full proof of your ministry, which is thought so considerable by Satan, else he would not oppugne and oppose it so upon the right hand and the left. You are the eye-sore of the Prelates and their party, and the butt of those your brethren’s mistaken zeal. Be strong therefore in the Lord, etc. Our soul pities you, being as the speckled bird among the birds of the field, laid at upon all hands and grinded as betwixt two mill-stones, viz. the Prelatic party’s enmity upon the one hand and the fierceness of these malcontented friends upon the other (and who may stand before envy? (Prov. 27:4)
But learn of your Master to endure contradiction and to be set for a sign to be spoken against, that the thoughts of many hearts may be revealed (Lk. 2:34-35). Endure the cross and despise the shame. Wounds in the house of friends as well as of foes must be born till He arise and plead your cause and bring forth your righteousness as the light, etc. This is the day of your trial, and these are the instruments chosen of the Lord for that end; acquit yourselves like men, like Christians, like ministers in it. Bear the indignation of the Lord patiently, because perhaps ye have sinned. If Shimei rail, he may be a good monitor, though a bad judge.
Take your vexations as so many whetstones, to keep you in an holy edge, that ye blunt not in these up-sitting times, and as spurs in your sides to prick you up to diligence in duty; and so may you get meat out of the eater, etc. Stoop to your lot, there may be a blessing in it (2 Sam. 16:10-12). But bitter though your life and labor be, yet faint not, O faint not! but approve yourselves to God and man in your Master’s service; and by piety, painfulness and powerfulness in the Gospel, convince gain-sayers, stop the mouths of those that speak evil of you falsely, and preach home again all the respect and affection which these times of difference has derogated from you. What? have ye not the seal of your ministry (a witness of Gods approbation) upon the hearts of many? even of some who perhaps are now alienated from you, who once spake of a blessedness in your ministry, and received you as angels, though now in the hour of tentation, they are become as an enemy? Gal. 4:15-16.
Though conversion of sinners be not so frequent (and yet some there is), yet has not God been evidently with you for confirmation and building up of the saints, and for conviction upon all, who, whether they be better of you or not, yet are forced to say, ‘God is in you and with you,’ and ‘A prophet has been among them?’ as Eze. 2:4-5. Now, may not these eminent divine assistances, successes and proofs of acceptance, abundantly compense all your tears, sufferings and sorrows? and answer the questioning of your being sent of God, being proofs of Christ speaking in you? Consider, the privilege of your liberty, and think, is not service to God and his people (which hereby ye get done) well worth the enduring much contradiction, obloquy and heart-breaking reproach?
Remember also your brethren’s sufferings are sad at others’ hands, though none at yours; and let your sympathizing with them sweeten your own at their hands.
And Oh! be stirred up to make good use of your liberty which costs you so dear. Let your people find through Gods help, that it has been their mercy that ever ye were sent among them; or whether they hear or forbear, that there has been a prophet among them. Keep in good terms with your Master, stand in his counsel, know the times, and tell what of the night, and what Israel ought to do; be faithful in all his house as servants and good stewards of the mysteries of God.
Bear burden with your brethren in their tedious sufferings constantly. And pray for a blessing upon their preaching of the Gospel, albeit some of them would ruin yours: And whosoever of them may preach Christ out of contention, or fast for strife and debate, supposing to add affliction to your griefs and to detract from your esteem, yet rejoice ye that Christ is preached, and that sincerely by the most, Phil. 1:15-18.”
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To those Promoting Parties in the Church or are of a Party Spirit
Articles
Baxter, Richard – The Cure of Church Divisions… (London, 1670), pt. 1
Direction 19, ‘Take heed of engaging yourselves too far in any divided Sect, or of espousing the interest of any party of Christians to the neglect or injury of the common interest of the Universal Church or cause of Christianity’, pp. 118-21
Direction 41, ‘Let not the bare fervour of a preacher, or the loudness of his voice, or affectionate manner of utterance, draw you too far to admire or follow him, without a proportionable degree of solid understanding and judiciousness’, pp. 214-15
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Quotes
Order of
Baxter
Bairdie
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1600’s
Richard Baxter
Christian Concord, or the Agreement of the Associated Pastors & Churches of Worcestershire, with Richard Baxter’s Explication & Defence of it, & his Exhortation to Unity (London: A.M., 1653), ‘An Explication of some Passages in the foregoing Propositions’, pp. 2-3
“1. Whereas in the first general Proposition we profess ‘not to addict ourselves to parties, but to practice unanimously those known truths that the sober and godly of each party are agreed in,’ we mean only those parties who acknowledge a discipline, and are so ‘sober’ as to disclaim those principles which are utterly inconsistent with the healing of our breaches and the peace and union of the Churches.
Particularly we mean the presbyterians, Independants and episcopal who are moderate and judicious. We mean not any Seekers that disclaim [Church] discipline; nor Papists; nor Popish episcopal divines, who will have all the world come to the Romish polity or else they must have no peace. But it is only the Protestant episcopal divines whose principles I take to be consistent with our Propositions:
And if there be any other party so sober as to depart no further from the ways of peace, it is such that we mean. But if it had been our intent to have laid by all that any party will controvert, we should have agreed on nothing.”
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Catholic Theology, Plain, Pure, Peaceable... (London: White, 1675), Preface, n.p.
“And what shall I say in the conclusion, now I am near to my departure from this contentious world? but sound a retreat to all these unhappy militants, that will not let holiness prosper by the necessary advantage of peace. Cease your proud contendings, O vain-glorious militant clergy! Learn of the Prince of peace and the holy angels that preached Him, to give glory to God in the highest, who gives peace on earth, and well-pleasedness in (or towards) men.
Did Christ or his apostles make such work for Christians as you do? The great Shepherd of the flock will take your pretences of order, orthodoxness (or truth) and piety for no excuse for your corrupting order, faith and practice by your tyranny, self-conceitedness and blind zeal and superstition; and for using his name against Himself, to the destroying of that love, and concord and unity which He has bequeathed to his Church; and for serving his enemy, and dividing his people, and hardening infidels and ungodly ones by these scandals. Return to the primitive simplicity, that we may return to unity, love and peace. Dream not of them upon your own corrupting terms. And read and read over again and again James 3, which does describe you, condemn you, and instruct you.
If you say, ‘Physicion heal thyself: Who has wrote more of controversies?’ I answer, peruse what I have written and you will see it is of controversies, but against controversies, tending to end and reconcile. If anything be otherwise (except necessary defence of certain necessary faith or duty), I retract it and condemn it: Let it be as not written. I have meddled much with controversies in this book: but it is to end them. The God of Peace give wisdom and peaceable principles, minds and hearts to his servants, that (though I shall not live to see it) true love and piety may revive in the Christian world, by the endeavors of a healing ministry, and the shaming, restraint and reformation of the contentious clergy, whether tyrannical, dogmatical or superstitious.”
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John Bairdie
Balm from Gilead, or the Differences about the Indulgence Stated & Impleaded in a Sober & Serious Letter to Ministers & Christians in Scotland (1674; London, 1681)
pp. 152-54
“Both of you, take heed ye bring not your differences any more unto public, nor otherwise put them among the people: Keep them amongst yourselves, where they may abide with less hurt, Rom. 14:1 & 22. Considering the mischiefs of evulgating them, it will evidently appear happy to bury them in silence or oblivion. If ye interest and engage the people therein, then are ye gone; and beside other inconvenients thereof, ye shall not get leave to unite again without their consent, which may be hard to gain. How long shall any affect popularity, and thereby subject their ministerial authority to the humors of men and women for drawing them to their side to strengthen their party? by which means people are taught to domineer over ministers and may fore-run you, and cast at yourselves next when ye begin to sit up and not go along with all their notions and inclinations. Ye may perhaps find no small difficulty to regulate and bridle their humors, being once aloft, Fortur equis auriga, non audit currus habenas.
Moreover, what do ye by filling people’s heads with such entangling controversies but divert their minds and take them off the main thing? and turn religion into factions and debates? and wear them out of heart-tenderness, real exercise of conscience and the serious study of universal holiness? If any make it their work to kindle in religious hearers a factious, opinionative zeal, you may thereby trouble their heads, not better their hearts and may sooner make them firebrands to burn down the peace, purity and order of the Church than living polished stones for the New Jerusalem. Yea, likely you may unhinge them so as to tempt them to cast at all ministers, at all religion, and turn either atheists or Seekers and sectarians, as woeful experience has many times proved, even in our own days; so small a friend to the promoting of piety, is division.
Avoid then carefully to discover your intestine jars and animosities before the people in public or private. Bear not your nakedness to their eyes. Teach them not to meddle with things above their sphere and beyond their line (Ps. 131:1-2) and turn them not aside unto vain janglings, Tit. 3:9; 2 Tim. 2:17-18; 1 Tim. 1:6-7; 4:7; 6:4-5. Make it rather your work to edify them in the substantials of religion and vitals of piety, such as faith and repentance, humility, sobriety, mortification, self-denial, love and new obedience, etc. How much better were it to fire their hearts with the love of God and man than to heat their heads with puzzling debates, which do but perplex, not edify, and are far out of the way of their salvation or duty, and does not at all concern their practice. What profit reap they by being inveighed into such quicksands? We have seen many unfleeced of their wool, yea torn in their flesh, by being involved in such thorns, but never any advantaged.”
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p. 170
“If ye state yourselves into parties, as the Corinthians did, how will ye avoid being puffed up for one against another? and what one says be taken as an oracle and what another says cried down according to interest and affection? Cum res transit in affectum, perit judicium [When a thing turns to affection, judgment perishes]. Beware of a wrong bias upon your affection, for that will bias and bribe your judgment, and forbear rash judgings and spurning at ministers, 1 Cor. 4:5. Censure only what the Scripture censures and approve only what it approves; else ye may soon take light for darkness, etc.”
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pp. 180-82
“(5) Beware of having the persons of men in admiration, either for gifts or grace, or because of advantage, Judg. 5:16. This was it which occasioned the schisms in the Church of Corinth, admiring their teachers, they were puffed up for one against another, and one said, ‘I am of Paul, another, I of Apollo, others, I of Cephas, etc.’ even according as their humor and liking led them? take heed of being taken in the same snare. All flesh is grass, none infallible, and therefore none to be doted upon. Ne judicemus ex personis fidem, sed ex fide personas, said Tertullian. Let not your eyes be so dazzled with whatever eminency of parts or graces ye apprehend to be in any, as to set up their bare word for your oracle, or their example for your rule. This was it which drew many of the Jews (and Barnabas among the rest) into a sinful separation (Gal. 2:12-13) because they saw Peter a leading man, a prime and eminent apostle, going that way before them. And yet that pillar of the Church did therein halt, and walked not with a straight foot, and was to be blamed; and consequently to be not imitated, but shunned. It is dangerous to shape our course by another’s compass; as many a ship has been lost and run on banks by following their admiral’s lanthorn. Give eminent and godly men their due respect, but put them not in God’s room. It is divine rule, not human example we are to walk by. Follow no man further than he follows Christ, 1 Cor. 11:1…
…
(8) Enslave not yourselves to any person or party, so as to be over-desirous to please them or over-fearful of their censures. Is it not servile man-pleasing and cowardice to do so? and leads many to sinful compliance with dividing courses? When therefore any fervent self-conceited person or people would carry all down by their censoriousness and passions, it is high time for pastors and the aged, graver and maturer sort of Christians openly to rebuke them, to appear against them and stand their ground (as Paul did, Gal. 2:11) and not to comply with the misguided sort (though well-meaning) and their preposterous zeal, that by connivance or compliance ye may escape their censures and reproaches. He that thus saves his name, shall lose it, and perhaps on a worse account. Be not therefore cowed to silence or amen to their way, for fear of the scourge of tongues. Be valiant for the truth and against such ills, else fainting will feed their humor and invite them to be more insolent. Put on authority and Gospel-austerity to check their petulancy and untowardliness.”
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Use of Sarcasm
1600’s
Quote
Thomas Hall
Vindiciæ literarum, The Schools Guarded… (1655), Rhetorica Sacra, or a Synopsis of the most material Tropes and Figures contained in the Sacred Scriptures, pp. 167-69
“IRONIA: ironic, taunting speeches may lawfully be used, as occasion serves.
(1) God himself used them in Genesis 3:22. “The man is become as one of us” – as one of the Trinity, whereby God declares his great disdain of their affectation of an impossible preeminence in being like to God, which is to say: “By his sin he is become most unlike to us. See how well Satan hath performed his promise to man, is not he become like one of us? And hath not he gained a goodly measure of knowledge, both of good and evil?”
So Judges 10:14. “Go, cry to the gods which ye have chosen.” It is an ironic upbraiding them for their idolatry, which they found so comfortless, in their greatest need, their idols being no way able to deliver them.
So in Isaiah 14:4, 8-9, God himself teaches his people to deride the proud King of Babylon.
(2) Christ used it in Matthew 26:45: “sleep on,” which is to say: “Go to now, sleep on, take your rest if ye can, behold a perilous time is at hand, wherein ye shall have little list or leisure to sleep.”
(3) Elijah used it to the worshippers of Baal in 1 Kings 18:27. He mocks them, and bids them cry aloud to their drowsy or busy god, peradventure their Baal was asleep, or in a journey, etc.
So Micaiah bids Ahab “go up and prosper,” which is to say: “go up and perish,” 1 Kings 22.15.
So Job (17:2) taunts at his false friends, in an ironic expression: “No doubt but ye are the people, and wisdom shall die with you, which is to say: “In your own conceit, there are no men in the world but you. No doubt but reason hath left us, and is given wholly unto you; yea wisdom is so tied to your persons, that her conservation and mine depends on yours.”
So Amos 4:4-5: “Come to Bethel, and transgress at Gilgal, multiply transgressions,” etc., which is to say: “Since by no means ye will be reclaimed, but are desperately set on sin; go on, and fill up the measure of your sin.”
Thus Solomon, without any breach of charity, or stain of holiness, checks the young man’s folly [by saying in] Ecclesiastes 11:9: “Rejoice O young man, etc. but know,” etc. By an ironic concession, he bids him rejoice and take his pleasure, etc., and then marries all with a stinging but, in the end.
So Paul with a holy scoff, derides the Corinthians in 1 Corinthians 4.8, 10: “ye are full, ye are rich, you reign as kings,” etc. “we are fools, ye are wise,” etc. “we are nothing, you are all.” Etc.
(Ironica est concessio, exprimens Corinthiorum de seipsis corruptam opinionem. Aretius)”
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Latin
Articles
1500’s
Grynaeus, Johann Jakob – A Disputation on the Particular Controversies of Religion, in which is Agitated the Circumstances & Fonts of Disagreements (Basil, 1589)
Jager, Josias – Disputation 2, Of Those Controversies which have Shaken the Highest Power of Order which ought to be Observed in the Militant Church (Basil, 1589) Johann Grynaeus presided.
Howie, Robert – Disputation 3, in which is Agitated Those Controversies which have Shaken the Solidity of Faith in Christ (Basil, 1589)
Howie was a reformed Scottish theologian. Johann Grynaeus presided.
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1600’s
Beuther Michael – Theological Theorems on the True Adjudication of the Principal Controversies of the Christian Religion which are Agitated in the Church in this our World… in the Academy of Basil… (1602)
Beuther was a German reformed minister and librarian.
Buxtorf, Johanne – An Inaugural Theological Disputation on Discretionary Judgment About Controversies of the Christian Religion (Basil, 1656)
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Books
1500’s
Bucer, Martin – On Conciliating, & the Legitimate Judging, of Religious Controversies & Judgments… (1545)
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1600’s
Laurent, Gaspard – On Public Disputations in Controversies of Religion, an Extensive Investigation of the Old Writings having been Taken (1602) 135 pp.
Vedel, Nicolaus – Rational Theology, or on the Necessity & True Use of the Principles of Reason & Philosophy in Theological Controversies, in Three Books, for the Veracity of the Whole Christian Religion, & Especially of the Confessions of the Evangelicals, Against the Sophists of the Last Times (Geneva, 1628) 800 pp. ToC
Vedel was a reformed pastor and professor at Geneva. He argues against a number of different sects, on every side, in this work.
Du Moulin, Louis – An Epistle of an Irenic Lover of Brethren [Irenaei Philadelphi] to the Illustrious Man, Newly Reborn [Renatum Verdaeum] in which is Discussed the Movements & Controversies Newly Sprung Up in England around Religion, & the Book by Joseph Hall, which Asserts Episcopacy to be of Divine Right, is Driven Off (1641) 122 pp.
Du Moulin (c.1605-1680) was a French reformed theologian who became a professor of history at Oxford (1648-1660).
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1700’s
Werenfels, Samuel – Miscellanies, pt. 1, Containing Dissertations on Erudite Word-Fighters, to which, on account of like material, is added a Dissertation on Theological Controversies which ought to be Sacredly Drawn on… (d. 1740), pp. 446-576 There is no table of contents, and the volume cuts off in the midst of the 10th dissertation on word-fighters.
Here is a full volume of the 10 dissertations on word-fighters, with a table of contents. The work has been translated into English, linked above.
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“They that forsake the law praise the wicked: but such as keep the law contend with them.”
Prov. 28:4
“Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.”
Jude 1:9
“If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.”
Prov. 29:9
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Related Pages
On the Pressing Priority of Church Unity
On the Peace & Purity of the Church
On Occasional & Principled Partial Conformity without Sin, or Moderate Puritanism
Richard Baxter’s Exhortation to Church Union where Fundamentally Faithful Churches already Agree
Baxter’s Chart on Christian Divisions & Contentions, & Overcoming Them
Heresiographies, Surveys of Sects & other Religions, & on Heresy
John Currie, An Essay on Separation: or a Vindication of the Church of Scotland contra the Seceders