A57166:84
The staves of beauty & bands opened in a sermon preached at Yarmouth, August 23, 1663 / by Edward, Lord Bishop of Norwich.
London: printed by T. Ratcliffe for George Thomason, 1663
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Before I leave this seasonable and necessary Argument, let us in a few words consider, what is to be done in Differences of Judgement and Divisions of mind, to heal the breaches, and to recover the Peace of a disjointed and dilacerated Church.
And here it cannot be denied, but that in all ages of the Church, there have been, and still are like to be, Varieties of Judgement among the Members thereof. For 1. The best Proficientsr know but in part, and Prophesy but in part. 2. There are many things very abstruse and difficult in the disquisition of divine Truth; Religion hath itss [Greek or Hebrew], things hard to be understood, as well as other Sciences. 3. There is in many men much tweakness of Judgement, to make ⟨p. 65⟩search and enquiry into these things, or to discover veritatem in puteo latentem. 4. There is much carelessness of heart in many men to try the spirits, and to prove all things; theyu sleep while the enemy soweth Tares. 5. There is in many men a Levity, Lubricity and Discomposedness of mind whereby they are apt to bew carried away with every wind of Doctrine, and out of Simplicity and Credulity to be wrought upon by the cunning of those who are skilful to deceive. 6. Some havex itching ears, hearkening always after new things, whom Manna will not please without Quails, who have some particular mens persons in admiration, and give up themselves by a blind obedience and implicit Faith, into their hands, to be led by them into novel and singular Opinions. 7. Prevailing of Lust and domestical Interest, doth in many men darken their mind, and entangle their Judgements, and betray them unto that sad condition of being ygiven over to strong Delusions to believe ⟨p. 66⟩Lies. Upon these and such like Reasons there have been always Differences in the Church: We find a contention betweenz Paul and Barnabas, and between Paul and Peter; We find some for Paul, others for Apollo, and some for Cephas, and others for none of them all, but for Christ without them; we find somea building upon the foundation Silver and gold, and others Hay and stubble. We read of great differences between the Eastern and Western Churches, touching the Observation of Easter, and between the Roman and African Churches in the matter of Rebaptization; of many sharp Dissentions between sundry great and famous Bishops and Pastors of the ancient Churches. To say nothing of the present sad experience which we may everywhere observe of the same Truth, theb Scripture hath foretold it, and it cannot be otherwise, that there must be Heresies and Offences;
And here it cannot be denyed, but that in all ages of the Church, there have been, and still are like to be, Varieties of Judgement among the Members thereof. For 1. The best Proficientsr know but in part, and Prophesie but in part. 2. There are many things very abstruse and difficult in the disquisition of divine Truth; Religion hath itss 〈non-Latin alphabet〉, things hard to be understood, as well as other Sciences. 3. There is in many men much tweakness of Judgement, to make ⟨p. 65⟩search and enquiry into these things, or to discover veritatem in puteo latentem. 4. There is much carelesness of heart in many men to try the spirits, and to prove all things; theyu sleep while the enemy soweth Tares. 5. There is in many men a Levity, Lubricity and Discomposedness of mind whereby they are apt to bew carried away with every wind of Doctrine, and out of Simplicity and Credulity to be wrought upon by the cunning of those who are skilful to deceive. 6. Some havex itching ears, hearkning always after new things, whom Manna will not please without Quails, who have some particular mens persons in admiration, and give up themselves by a blind obedience and implicite Faith, into their hands, to be led by them into novel and singular Opinions. 7. Prevailing of Lust and domestical Interest, doth in many men darken their mind, and entangle their Judgements, and betray them unto that sad condition of being ygiven over to strong Delusions to believe ⟨p. 66⟩Lyes. Upon these and such like Reasons there have been always Differences in the Church: We find a contention betweenz Paul and Barnabas, and between Paul and Peter; We find some for Paul, others for Apollo, and some for Cephas, and others for none of them all, but for Christ without them; we find some
nevertheless we must not hereby be discouraged from using all pious and prudent ⟨p. 67⟩Endeavours for pacification of the persons so dissenting; concerning which Accommodation we are to distinguish;
1. Of Opinions, whereof some are in thec Foundation, in those primitive Articles of Faith, and Essentials of Religion, on which the house of God is built; the errors contrary whereunto are subversive,d pernicious and damnable; some are only in the Superstruction, which are note Fidei, but Quaestionum, which do not overturn the Edifice, nor endanger the Vitals of Religion: such were in thef Apostles time, Disputes touching Meats, and Drinks, and Days, and Things indifferent; wherein though men abound in their own sense, yet it must ever be with Meekness, and with humble submission to the Spirits of the Prophets, and to the Judgement, Order and Peace of the Church.
2. Of Persons; Some areg Seducers, who out of Pride, Enmity against the Doctrine which is according unto Godliness, carnal ends, desire of Advantage ⟨p. 68⟩and Domination, do sow Tares in the Church, and cause Rents and Divisions therein; such were Hymeneus, Philetus, Diotrephes, and others. Others areh seduced people, who through Ignorance, Credulity, Simplicity, Facility and Flexibleness of Spirit, are led away captive by the cunning Craftiness of them who lie in wait to deceive.
Again, Some are men of meek, humble, peaceable and quiet spirits; amongst whom though there be differences of Judgement, yet they do upon common Principles of Faith and Holiness, agree in love, and join in pursuing the same common Salvation; neither monopolizing the privileges of Saints, neither judging, or despising the other, neither holding any Errori supinely, pertinaciously, uncharitably or factiously. Others are men of turbulent, seditious and tumultuating Dispositions, who love to kindle flames, to foment Divisions, to make Sides and Factions, that they may fish in troubled waters; these ⟨p. 69⟩things being premised, we may touching Accommodations thus conclude.
Again, Some are men of meek, humble, peaceable and quiet spirits; amongst whom though there be differences of Judgement, yet they do upon common Principles of Faith and Holiness, agree in love, and joyn in pursuing the same common Salvation; neither monopolizing the priviledges of Saints, neither judging, or despising the other, neither holding any Errori supinely, pertinaciously, uncharitably or factiously. Others are men of turbulent, seditious and tumultuating Dispositions, who love to kindle flames, to foment Divisions, to make Sides and Factions, that they may fish in troubled waters; these ⟨p. 69⟩things being premised, we may touching Accommodations thus conclude.
1. There can be no Syncretism, or accommodation where the Differences are in points destructive to the foundations of Religion, and against the very Essentials of Faith, Worship and Obedience; there can be no reconciliation kbetween Christ and Belial, between damnable Heresies and the Doctrine which is according unto Godliness.l Heretics are to be admonished, and in case of Pertinacy to be rejected, therefore there may be no brotherly Communion with them. But seduced persons are in the spirit ofm meekness to be instructed, and if possible to be restored, and won unto the Truth, and delivered from the snare of the Devil.
1. There can be no Syncretism, or accommodation where the Differences are in points destructive to the foundations of Religion, and against the very Essentials of Faith, Worship and Obedience; there can be no reconciliation kbetween Christ and Belial, between damnable Heresies and the Doctrine which is according unto Godliness.l Hereticks are to be admonished, and in case of Pertinacy to be rejected, therefore there may be no brotherly Communion with them. But seduced persons are in the spirit ofm meekness to be instructed, and if possible to be restored, and won unto the Truth, and delivered from the snare of the Devil.
2. Though the Differences at first view be not so pernicious and dangerous, yet if it be evident that they be purposely sowed by men of turbulent and ungracious spirits, merely to kindle flames, to foment Seditions, to lay the ⟨p. 70⟩of perpetual Divisions or Commotions in Church or State, to gratify the common enemy, and to be subservient unto such Ends and Designs, as wherein Truth and Holiness is endangered; in this case the Apostle hath taught us, both by his Example nnot to give place by subjection for an hour unto such men, ando by his Doctrine, to mark and to beware of them.
2. Though the Differences at first view be not so pernitious and dangerous, yet if it be evident that they be purposely sowed by men of turbulent and ungracious spirits, meerly to kindle flames, to foment Seditions, to lay the ⟨p. 70⟩of perpetual Divisions or Commotions in Church or State, to gratifie the common enemy, and to be subvervient unto such Ends and Designes, as wherein Truth and Holiness is endangered; in this case the Apostle hath taught us, both by his Example nnot to give place by subjection for an hour unto such men, ando by his Doctrine, to mark and to beware of them.
3. Where a Syncretism and Agreement is allowable, yet we must love pPeace and Truth, follow Peace and Holiness, qnot adulterate, or in any case betray, or play the Hucksters with the Word; as it is said of the Samaritans, that theyr feared the Lord, and served their own Gods. We must not temper, or reduce divine Truth to the Rules or Dictates of our own Lusts, nor captivate our Conscience to our carnal desires. sJeroboam and Ahaz acted inordinately, when they erected a Worship dissonant to Gods Will, and subservient to their own; for wet can do nothing against the ⟨p. 71⟩Truth, but for the Truth; ubuy it we may, sell it we must not for any other gain.
3. Where a Syncretism and Agreement is allowable, yet we must love pPeace and Truth, follow Peace and Holiness, qnot adulterate, or in any case betray, or play the Hucksters with the Word; as it is said of the Samaritanes, that theyr feared the Lord, and served their own Gods. We must not temper, or reduce divine Truth to the Rules or Dictates of our own Lusts, nor captivate our Conscience to our carnal desires. sJeroboam and Ahaz acted inordinately, when they erected a Worship dissonant to Gods Will, and subservient to their own; for wet
4. Where the Fundamentals of Religion are safe, and on all sides unanimously embraced, and the differences purely problematical, and such as do not at all endanger the Vitals and Essentials of Religion,w mutual meekness, tenderness and forbearance are to be used, as amongst brethren and fellow-members. Disputes are to be managed with all calmness of Spirit, without Passion, Animosity, Exasperation, invidious Consequences, or any thing tending to the violation of brotherly love; hereby we preserve the Communion of Saints, when we own one another as brethren, and not as strangers: We credit the Gospel of Peace, and adorn our mutual profession of the same common Faith: We make way to the more clear Discovery of Truth, when no Passion or Prejudice doth dazzle our eyes, or overcloud our Judgement; We stop the mouths, prevent ⟨p. 72⟩the Insultations, and take away the advantages, which the common adversary promiseth to himself by our differences and Dissentions.
4. Where the Fundamentals of Religion are safe, and on all sides unanimously embraced, and the differences purely problematical, and such as do not at all endanger the Vitals and Essentials of Religion,w mutual meekness, tenderness and forbearance are to be used, as amongst brethren and fellow-members. Disputes are to be managed with all calmness of Spirit, without Passion, Animosity, Exasperation, invidious Consequences, or any thing tending to the violation of brotherly love; hereby we preserve the Communion of Saints, when we own one another as brethren, and not as strangers: We credit the Gospel of Peace, and adorn our mutual profession of the same common Faith: We make way to the more cleer Discovery of Truth, when no Passion or Prejudice doth dazzle our eyes, or overcloud our Judgement; We stop the mouths, prevent ⟨p. 72⟩the Insultations, and take away the advantages, which the common adversary promiseth to himself by our differences and Dissentions.
1. Out of a sincere love of all truth, to wait with humble, docile and tractable hearts upon God, in the use of such means as he hath appointed, for the revealing of his mind unto us touching those things about which we differ, and for that purpose with single hearts to study the Scriptures, and to weigh every opinion in the balance of the Sanctuary; nThis, the Apostle saith, is profitable for Doctrine and for Reproof: to this he referreth the Church against all danger of Wolves; out of this our Lord revealed to his Disciples the things which concerned himself; by this theo Ancients desired to have the Controversies in their times stated and decided. And ⟨p. 73⟩when any of them teach us to try Doctrines by Ecclesiastical Tradition, and the witness of the Church, they speak of Apostolical Churches, which Tertullian calleth Matrices & Originals, and not barely of the peremptory decision of some one or otherp present or particular Church; for they were able to draw down from the Apostles,q Traducem fidei, as Tertullian calls it, a Doctrinal Succession, to assign the Time, the Authors, & the Posteriority of those Heresies, which they gain-said, as he saith,r Solemus Haereticis compendii causa de posterioritate praescribere. Now because we cannot understand the things of God but by the Spirit of God, fors he it is who openeth the heart, and draweth away the veil, and giveth us an understanding; and because the Scripture hath told us, that Gods people shall bet taught of him; therefore we must in our studying thereof, pray unto God withu Job, That which I see not, teach thou me; and with
2. To agree in the Fundamentals, in the mystery of Godliness, the Unity of the Faith, the Principles of Doctrine, the Rule by which we are all to walk, in thez saving knowledge of God and Christ, unto which eternal Life is annexed, and without which it cannot be had; in the aspiritual Worship of God, calling upon him, and coming unto him, in and by Christ; and in those primary grounds of Christian Obedience, Repentance, Sincerity, Love of Christ, Self-denial; & where there is an unfeigned and unanimous Agreement in these, there is a ground laid for discovery of the Truth in matters of smaller Difference. Agreement in Principles is a fair preparation unto agreement in all those Conclusions, which are naturally deducible from those Principles: and the more clearly we understand ⟨p. 75⟩the Comprehension of Principles, the more exactly we shall discern the genuine Connection of true conclusions, and the inconsistency of those which are false and fallacious.
3. In the things whereunto we have attained tob walk by the same Rule, to hold thec Truth in love, tod keep faith and a good conscience; for Christian Doctrine is ae Mystery of Godliness, and saving Knowledge, af knowledge which is according unto Godliness, and therefore the best way to find out that wherein we differ, is, to obey that wherein we agree; The Lord having promised, gthat they who do his Will, shall know his Doctrine; that he willh teach the meek his way, and reveal his secret to them that fear him; that unto himi who ordereth his Conversation aright, he will show the Salvation of God.
3. In the things whereunto we have attained tob walk by the same Rule, to hold thec Truth in love, tod keep faith and a good conscience; for Christian Doctrine is ae Mystery of Godliness, and saving Knowledge, af knowledge which is according unto Godliness, and therefore the best way to find out that wherein we differ, is, to obey that wherein we agree; The Lord having promised, g
4. To be spiritual and heavenly minded; for as heavenly bodies, so heavenly minds are the proper subjects of Serenity and Tranquillity;k Storms and ⟨p. 76⟩Tempests are the Effects of earthly exhalations; heavenly Orbs are steady and regular, have no Combustions nor disagreements in them; Schisms and Divisions arel from the flesh, and come from us as Men, not as Christians. As the reasonable Soul doth bind the parts of the body together in Unity; when that is gone, they are in a near disposition to dissolve, and fall asunder: So them Spirit of Christ is the bond of his body; the Apostle calleth it▪ The Unity of the Spirit in the bond of Peace; the more we have then mind of Christ, the less we shall do things through strife, vain-glory, revenge, or any other inordinate passion; for theo Wisdom which is from above, is pure and peaceable; but that which tendeth unto envying and strife, descendeth not from above, but is earthly, sensual and devilish.
4. To be spiritual and heavenly minded; for as heavenly bodies, so heavenly minds are the proper subjects of Serenity and Tranquillity;k Storms and ⟨p. 76⟩Tempests are the Effects of earthly exhalations; heavenly Orbs are steady and regular, have no Combustions nor disagreements in them; Schisms and Divisions arel from the flesh, and come from us as Men, not as Christians. As the reasonable Soul doth bind the parts of the body together in Unity; when that is gone, they are in a near disposition to dissolve, and fall asunder: So the
5. To study and cast about for Peace, to do all that isp possible, and what soever lieth in our power to produce it; to follow after it, and all the requisite expedients ⟨p. 77⟩which conduce unto it; if it fly, pursue it; if it hide, search for it; find out, asq Jehoash and Josiah did Masons and Carpenters, & spiritual workmen to repair the breaches of the house: tor have our private Opinions and Problems to our selves before God, rather then by our unseasonable venting of them, to scandalize and offend our brethren, and to endanger the quiet of the Church.
5. To study and cast about for Peace, to do all that isp possible, and what soever lyeth in our power to produce it; to follow after it, and all the requisite expedients ⟨p. 77⟩which conduce unto it; if it fly, pursue it; if it hide, search for it; find out, asq Jehoash and Josiah did Masons and Carpenters, & spiritual workmen to repair the breaches of the house: tor have our private Opinions and Problemes to our selves before God, rather then by our unseasonable venting of them, to scandalize and offend our brethen, and to endanger the quiet of the Church.
1. Out of a sincere love of all truth, to wait with humble, docile and tractable hearts upon God, in the use of such means as he hath appointed, for the revealing of his mind unto us touching those things about which we differ, and for that purpose with single hearts to study the Scriptures, and to weigh every opinion in the ballance of the Sanctuary; nThis, the Apostle saith, is profitable for Doctrine and for Reproof: to this he referreth the Church against all danger of Wolves; out of this our Lord revealed to his Disciples the things which concerned himself; by this theo Antients desired to have the Controversies in their times stated and decided. And ⟨p. 73⟩when any of them teach us to try Doctrines by Ecclesiastical Tradition, and the witness of the Church, they speak of Apostolical Churches, which Tertullian calleth Matrices & Originales, and not barely of the peremptory decision of some one or otherp present or particular Church; for they were able to draw down from the Apostles,q Traducem fidei, as Tertullian calls it, a Doctrinal Succession, to assign the Time, the Authors, & the Posteriority of those Heresies, whch they gain-said, as he saith,r Solemus Haereticis compendii causa de posterioritate praescribere. Now because we cannot understand the things of God but by the Spirit of God, fors he it is who openeth the heart, and draweth away the vail, and giveth us an understanding; and because the Scripture hath told us, that Gods people shall bet taught of him; therefore we must in our studying thereof, pray unto God withu Job, That which I see not, teach thou me; and with wDavid, Teach me good Judgement and ⟨p. 74⟩knowledge; and with thex Apostle, beg of God the Spirit of Wisdom and Revelation in the knowledge of him; that in any thing wherein we arey otherwise minded, he will reveal even that unto us.
