ROBERT
BLAIR
ORIGINAL PREFACE - TO DURHAM'S "SCANDAL"
BY
ROBERT BLAIR
The rise of the subsequent treatise, the blessed author,
in the very first words thereof, declares to be the occasion he had from Rev 2,
on the Epistle to the Church of Pergamos, to meditate on the nature and sorts
of Scandal. And before I say anything of this present work, I shall hence take
occasion to show my thoughts of his Commentary on the Book of Revelation.
In my humble opinion, that which was spoken of the virtuous woman (Prov.
31:29), may well be applied to the pains this author has taken on that book:
Many writers have done worthily, but thou excellest them all. The reason of my
so high estimation thereof, is taken from a threefold excellence I find
therein.
The first is a brief, clear and accurate opening of the most
difficult text in the whole Bible, applying with great sagacity and admirable
dexterity dark prophecies to their historical events; and yet with judicious
sobriety; not restraining, as it were, to single stars of several persons, that
which rather relates to conglobate constellations of agents or patients,
together with a modest, yet a diligent search of those things which are not yet
accomplished. Whoever would compendiously have an experiment hereof, let him
read the first lecture on chapter six (which parcel, with some others, were
sent to me by the author, some months before the printing). And as herein I did
find great satisfaction, by reason of the clearness and notable coherence of
the interpretation, and convincing grounds and arguments proving the solidity
thereof, so may thou, Christian Reader, be sweetly refreshed and strongly
confirmed thereby.
The second excellence hereof, is the great plenty of
practical divinity, relating to all Christians, but more especially to
ministers of the gospel. I cannot name any author’s work, wherein I have
perceived so many edifying overtures, so many searching discourses and
encouraging helps as this commentary abounds with. From the first lecture on
chapter three, I believe both the careful Christian and the well-gifted
diligent preacher, may be first alarmed, and then well strengthened, by that
searching discourse on these words, Thou hast a name that thou livest, but
art dead.
The third excellency of this work, lies not only in clearing
and answering many doubts very succinctly, but also in discussing more largely,
by way of digression, many weighty and important truths, even to the number
twenty-five. So that this commentary besides [the] profitable opening of such a
text, and handling much practical divinity clears with great modesty without
any personal reflections, and discusses edifyingly as much darkened truth, as
if the whole work had been written to dispute and determine pertinent and
important questions.
But now, to say no more of that work, which speaks for
itself, being in the hands of many, and I wish it [to] be diligently perused
with a blessing from heaven, I come to say something of this treatise of
scandal. And well was he fitted to write of this subject, whose exercise it was
to have always a conscience void of offense toward God and toward men. And very
successful was he in walking this way. For in a time wherein scandals of all
sorts did abound exceedingly, few there were (if any at all) who did stumble at
his way, or he at the way of others, endeavouring still and by all means
winning and edifying. And whoever knew his way of walking, they will read the
same in this treatise, set forth to others.
In the first part thereof you
will find, Christian Reader, the nature of scandal dexterously opened, with the
several sorts of it, and the variety of ways whereby it is both given and
taken, with considerable grounds to make Christians loath and wary, both as to
the giving of offense and taking. And withal, many intricate cases are cleared,
as namely: What is to be done when the matter is lawful and the offense
doubtful? What ought to be our carriage when there is a real difference between
parties upon the account of a civil interest?
4 What behaviour is requisite
when the command of superiors and the eschewing of offense are in opposition?
Also, that very important case is accurately debated and wisely determined,
What is to be done when offense is like[ly] to follow on either side?
And
finally, What course ought both private Christians and pastors hold when
scandals and offenses abound? the answer to which alone holds forth a very
excellent directory for Christian walking toward others.
The second
part treats scandal as it is public, and falls under ecclesiastic censure,
wherein there are many excellent overtures for the wise and right exercise of
church discipline. Among many, this is considerable, that the saving grace of
repentance, is not to be inquired into as the alone ground upon which church
officers are to rest for removing an offence; but that a sober, serious
acknowledgement of the offence, with the expression of an unfeigned-like
purpose to walk inoffensively, is sufficient. This is very accurately debated,
and solidly and soundly determined. There is also (in Chapter Twelvet), a clear
discussing of that ticklish question, ‘What ought to be done by private
persons when church officers spare such as are scandalous?’ to wit, upon
supposition that there is a real defect (in the truth whereof often there is a
mistake). Yet, private professors are to continue in the discharge of the
duties of their stations, and [are] not to separate from the communion of the
church, but [are] to count themselves exonered in holding fast their own
integrity mourning for offences, representing the same to church officers, and
if need be, to superior judicatories. All this is strongly, convincingly, and
very satisfying proven by Scripture.
The third part is concerning
Doctrinal Scandals, or Scandalous Errors, a theme very necessary for these
reeling times. If I should offer to pick out from thence, points very
remarkable, I would far pass the just bounds of a preface. Wherefore, I shall
only thereof say this, that both Christian magistrates, ministers and people,
will find their duty laid before them, no less solidly than accurately, what to
do in the case of spreading error. And, Oh that the Most High would strike in
his sovereign authority that upon the hearts and consciences of all sorts,
especially magistrates, in whose hands this tractate shall come!
But now I
come to speak a word of the fourth part of this treatise, and that so much the
more,
1. because it was the last labour of this precious man of God, and so
it is his Swan-like song. The Only Wise thought it fit to recommend to all his
people, especially within this land, in these distracted times (when passion
and prejudice makes it most difficult, if not altogether impossible to speak a
word in a season acceptably), the hatefulness of scandalous division, and the
loveliness of a godly union, by the words of a messenger, who was one of a
thousand, known to be moderate, wise and faithful, very far from factiousness,
sharply perceiving what was duty, and very impartially uttering the same. At
the dictating of this part, the infirmity of the decaying tabernacle was so
great, that he could not endure the labour of writing with his own hand. But
being now ripe for glory, and having entered the suburbs of heaven, he breathed
out his wise and godly thoughts to a borrowed pen.
2. Next, I have the
greater reason to consider diligently this piece of work, and having considered
it, to recommend it the more earnestly to all Christ’s people, and
especially to my reverend and dear brethren of the ministry, because it was
sent to me sealed from the author in the beginning of his last sickness, as a
depositum committed to me to make it ready for publishing, which I performed
carefully and faithfully, without the alteration of one material word. And
having lately perused the copy the printer makes use of, I hereby testify it is
the same for matter, order, sentences and words, the author sent to me, and I
transmitted to him, a little before the Lord removed him.
And now, upon the
matter, I think verily that this healing tractate is so full of that wisdom
which is from above, first pure and then peaceable, that it will speak plainly
[that] the author [was] fitted of God to bring forth a seasonable word. At the
first reading thereof, my spirit was greatly refreshed, and my heart enlarged
to bless the Lord, conceiving that the Prince of peace, in compassion over our
putrified sores, had provided this mollifying ointment and cleansing plaster,
in order to a cure of the same. And I doubt nothing but every true hearted
lover of Sion’s peace, who longs to see the Lord exalted, in binding-up
our hither-till incurable wounds, will magnify the Lord with me and exalt his
name together.
Herein you will find excellently discovered the rise of
divisions, what hand the holy Sovereignty of God has therein, and how the
corruptions of men, even of the godly, both raise and wonderfully heighten
divisions, and how great influence occasional means may have in the same,
together with the sad and dreadful effects thereof, and the necessity of
endeavouring unity herein.
You will also find the cure and remedy
singularly opened, not only general grounds and preparatory endeavours for
uniting, but also what things are to be forborne, and what is to be done in
order to uniting. And that as well in closing doctrinal differences, not
fundamental nor nigh the foundation, as for union in points not doctrinal,
arising from diversity in external administration, and especially practical
differences in church government, and about Constitutions and Acts of Synods,
when the authority thereof is declined and denied. Yea, remedies are proposed
of divisions arising from misapplication of power, in censuring or sparing
church officers, real or supposed.
And finally, against the fears of
misgovernment for the time to come, overtures are prudently given-in and all
closed with laying out briefly, and yet very effectually, grounds and motives
of the desired union. That which I conceive is most eminent in this choice
treatise, lies in these two things: first, that this our cancer is most
tenderly handled, in a very abstract way, never so much as stating or
particularly touching any difference among us; and yet, upon the matter, the
whole discourse comes home to the very point most pertinently. Herein appears
the finger of God to them that will have eyes to see it.
The next is this,
that the holy Scriptures are diligently searched, both in order to the disease
and remedy, and the ancient church history and purer antiquity is most
plentifully and sweetly made use of. The judicious and impartial Reader will, I
think, say Miscuit utile dulci, and that here are words fitly spoken, like
apples of gold in pictures of silver.
One thing I shall entreat, that the
Reader judge not finally of any parcel or section thereof, till he reads and
ponders the whole. Stumble not at his asserting, that authoritative ways at
first are not the best to cure rents. A rent would be handled as a broken bone
or a dislocation, where anointing and legatures are so necessary, as without
these, healing cannot in haste be attained. If the question is made, How a man
in that case should carry himself? Ought he to stretch himself to the full and
put forth his whole strength? Or is that then impossible? And if through
passion in a fit it is practiced, is it not obstructive to the recovery of
strength and healing? Let the Reader remember this when he comes to that part
of the discourse, and he will, upon the consideration, make the better use of
the whole remedy as it is proposed.
I shall not detain much longer the
Reader from the treatise itself, having added these few considerations for
advancing heart-uniting in the Lord, which of all other, I conceive ought to be
most weighty in the judgment and on the affections of all lovers of our Lord
Jesus Christ.
1. From Eph. 2:14-17, the great Peace-maker, in offering up
himself a sacrifice for the sins of the elect, intended with reconciling of
them to God, to unite them in one body among themselves; yea, even those who
were at furthest distance and greatest enmity, Jew and Gentile, and
consequently other [of] his elect in their several differences and divisions
throughout their generations. He took on him the debt of their sins and
enmities, and lifted up with himself these on his cross, representatively,
virtually and meritoriously, to expiate them in his flesh, and by his Spirit
efficiently to slay and abolish them in due time, by making them one new man in
himself. Mark, I pray, from that Scripture cited, that this complex business is
the great design of our blessed and great Peace-maker. Also
2., in the
sacrifice-feast of his Supper, this is still represented and exhibited till he
comes again. So that this standing ordinance, destinated and appointed of God
to carry-on and seal-up uniting with God, and one with another, till he comes
again, at his coming will stand up and testify against all who comply not with
Christ, but, following their own inclination, act rather against his design.
And
3., in his solemn prayer (John 17), which is a specimen of his future
intercession, he mainly presses after the salvation and sanctification of those
that are given him (v. 21), That they also may be one, as thou Father art in
me, and I in thee, that they also may be one in us; that the world may believe
that thou hast sent me. Do not these words significantly and shiningly hold out
what the Mediator is still about, and that uniting in God is his design still?
And
4., upon this very same ground, the great Apostle, speaking to Jews and
Gentiles who had embraced the gospel, and in them to all dissentients who love
the gospel-truths and ordinances, says (Rom. 15:7), Wherefore receive ye one
another as Christ also received us to the glory of God. Meritoriously and
virtually the elect are received to the glory of God, and to the end they may
be actually received; Receive one another, says the Apostle as [if] it were
suspending the one upon the other. And now upon these grounds, Christ our Lord,
his grand design being so conspicuous, his Supper-ordinance standing as a
landmark in the way, having this engraven upon it, “Union Communion”,
the glorious Mediator, his intercession running in that same channel, and the
blessed Apostle making this the upshot of his doctrine, what lover of our Lord,
well advised and recollecting himself, dare stiffly stand out from complying
with him, to satisfy their own inclination and habituated custom and carriage?
My fear is that every one of us will look to some others rather than
themselves, as obstructing the desired uniting in the Lord. But upon mature
after-thoughts, it will be found the mind of Christ, that we narrowly search
ourselves, every one of us, how we have provoked the Holy One to smite us so in
his displeasure, and accurately to try what yet remains in us obstructive to
this union, and withal to fly to our slighted duty, as in a city they run to
the quenching of a public burning, laying this evil to heart more than sword or
pestilence. All the writings and actings against Presbyterial government, which
is the wall of the house of God, have never wronged or hurt it so much, as our
ill-raised, and worse-continued contests. Our nakedness-discovering writings,
what have they done but added oil to the flame? For Christ’s sake, my
reverend and dear brethren, hearken to this word in season, from the oracles of
God, and treasures of pure antiquity, pointing out the way of a godly and
edifying peace. It will be no grief of heart, but sweet peace and consolation,
when we are to appear before the Judge of the quick and dead.
Now the God
of patience and consolation, grant you to be like minded one towards another,
according to Christ Jesus.
So heartily prays, Your Brother and fellow
Servant,
Robert Blair. St. Andrews, April 28, 1659.
THE ORIGINAL
PREFACE BY ROBERT BLAIR
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