A second way of composure, is, when such agreement1 in judgment cannot be obtained, To endeavour a harmony and keep unity notwithstanding of that difference, by a mutual forbearance in things controverted: which we will find to be of two sorts. The first is, to say so total, that is, when neither side doth so much as doctrinally in word, writ, or Sentences of Judicatories, press any thing that may confirm or propagate their own opinion, or condemn the contrary, But do altogether abstract from the same out of respect to the Churches peace, and for the preventing of scandal; and do in things wherein they agree according to the Apostle's direction, Philip. 3. 16. Walk by the same rule, and mind the same things mutually, as if there were no such differences, and waiting in these till the Lord shall reveal the same unto them. This way is safe, where the doctrine upon which the difference is, is such, as the forbearing the decision thereof, doth neither mat any duty that the Church in general is called to, nor endanger the salvation of souls through the want of clearness therein nor, in a word, infer such inconveniences to the hurt of the Church, as such unseasonable awakening and keeping up of differences and divisions may have with it; Because the scope of bringing forth every truth, or confirming the same by any authoritative sanction, &c. is the edification of the Church; and therefore when the bringing forth thereof doth destroy more than edify, it is to be forborne. Neither can it be ground enough to plead for such decisions in ⟨p. 359⟩preaching, that the thing they preach-for is truth, and the thing they condemn is error. Because, 1. it is not the lawfulness of the thing simply that is in question, but the necessity and expediency thereof in such a case: Now, many things are lawful that are not expedient, 1 Cor. 10. 23. 2. In these differences that were in the primitive times concerning meats, days, genealogies, &c. there was a truth or an error upon one of the sides, as there is a right and a wrong in every contradiction of such a kind, yet the Apostle thinketh fitter, for the Churches peace, that such be altogether refrained, rather than any way (at least in public) insisted upon or decided. 3. Because no Minister can bring forth every truth at all times, he must then make choice;
A second way of composure, is, when such agreement1 in judgment cannot be obtained, To endeavour a harmony and keep unity notwithstanding of that difference, by a mutual forbearance in things controverted: which we will find to be of two sorts. The first is, to say so total, that is, when neither side doth so much as doctrinally in word, writ, or Sentences of Judicatories, presse any thing that may confirm or propagate their own opinion, or condemn the contrary, But do altogether abstract from the same out of respect to the Churches peace, and for the preventing of scandal; and do in things wherein they agree according to the Apostle's direction, Philip. 3. 16. Walk by the same rule, and minde the same things mutually, as if there were no such differences, and waiting in these till the Lord shall reveal the same unto them. This way is safe, where the doctrine upon which the difference is, is such, as the forbearing the decision thereof, doth neither mat any duty that the Church in general is called to, nor endanger the salvation of souls through the want of clearness therein nor, in a word, infer such inconveniences to the hurt of the Church, as such unseasonable awakening and keeping up of differences and divisions may have with it; Because the scope of bringing forth every truth, or confirming the same by any authoritative sanction, &c. is the edification of the Church; and therefore when the bringing forth thereof doth destroy more than edifie, it is to be forborn. Neither can it be ground enough to plead for such decisions in ⟨p. 359⟩preaching, that the thing they preach-for is truth, and the thing they condemn is errour. Because, 1. it is not the lawfulnesse of the thing simply that is in question, but the necessity and expediency thereof in such a case: Now, many things are lawfull that are not expedient, 1 Cor. 10. 23. 2. In these differences that were in the primitive times concerning meats, dayes, genealogies, &c. there was a truth or an errour upon one of the sides, as there is a right and a wrong in every contradiction of such a kind, yet the Apostle thinketh fitter, for the Churches peace, that such be altogether refrained, rather than any way (at least in publick) insisted upon or decided. 3. Because no Minister can bring forth every truth at all times, he must then make choice;
- 1The second way of composing such differences
