Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	christian_a	church_n	unity_n	1,522	5	9.2638	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26754	Unity stated the only means to it assign'd and argu'd, together with the motives pressing it : in a sermon before the worshipful Company of Salters, Lond. in St. Swithin's Church, Sept. 1683 / by William Basset ...	Basset, William, 1644-1695.	1683 (1683)	Wing B1054; ESTC R14462	24,167	42

Unity Stated The only Means to it ASSIGN'D and ARGU'D TOGETHER With the Motives pressing it IN A SERMON BEFORE THE Worshipful Company of Salters Lond. In St. Swithin's Church Sept. 1683. By WILLIAM BASSET Rector of St. Swithin Lond. Earnestly recommended to the perusal of all DISSENTERS LONDON Printed for Walter Davis in Amen Corner 1683. PSALM 133. 1. Behold how good and joyful a thing it is Brethren to dwell together in Vnity THIS Text is a Thesis from whence the other parts of the Psalm are discours'd but is not itself deduc'd from any preceding matter Therefore without any farther introduction I shall observe in it First The subject matter of it Vnity and Secondly The duty we owe it viz. to dwell together in it dwell together in Vnity Which is pressed upon us by no less than five Arguments whereof the First Is drawn from that common Relation we all have one to another in that word Brethren the Second From the advantages of doing so it is good the Third From the comforts and satisfaction that arise from such a Life it is joyful Fourthly The whole is brought in with a Behold which points it out as a thing worthy our notice and observation Behold it is good Fifthly The manner of its proposal farther speaks its excellency in that particle How Behold how good and joyful a thing it is Brethren to dwell together in Vnity 1. The subject is Vnity which falls under a three-fold Consideration viz. of Judgments Affections and Peace 1. There is an Vnity of Judgment which the great Apostle both describes and pathetically presses on us 1 Cor. 1. 10. I beseech you Brethren by the Name of the Lord Jesus Christ that ye all speak the same things that there be no Divisions amongst you but that ye be all perfectly joyned together in the same mind and the same judgment To which end as the Sacred Scriptures have given us a Form of Prayer and a Summary of the Commands so it was the early care of the Church to make a Collection of the main Articles of Belief that we may all come in the Vnity of the Faith and knowledge of the Son of God to a perfect man That there might be no Jars and Discords but a sweet consent of Notions Worship c. in the Christian Church That our Assemblies might be like those of the first Christians who met together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one mind as well as in one place Though indeed difference of Constitution Education and Converse difference of parts both natural and acquired the ambiguity of some Phrases and Texts of Scripture and the many impostors Men meet withal will no more suffer their minds to be all proportionate to the same rule than their Bodies were to Procrustes his Bed For we find difference between even S. Peter and S. Paul and between particular Churches themselves Difference about Mosaic Rites occasioned that famous Council Acts 15. Difference about the time and manner of the Fast of Lent when the thing was received by all the Churches as an Apostolical Tradition had almost rent the Church in pieces Nor did they dispute only some indifferent things and the Sense of Scripture but even the Canon it self for the Epistles of S. James the 2. of Peter the two last of John and the Revelations were not received by all of a long time No Canons Councils Edicts or any means imaginable could ever yet make all Men of the same mind I know the impossibility of the thing is made an Argument against all endeavours that way But for the same reason we should no more press Men to live Soberly Righteously and Godly in this present World because we find an equal impossibility of obliging all Men to these indispensable Duties The difficulty of the thing rather speaks it a Duty while the easiness of the contrary is from its sutableness to the Looseness and Debaucheries of Humane Nature Nothing is so hard to do as what we ought to do and the best things are usually the most difficult Therefore we should press toward this mark and if we fall short through weakness or want of better means allowances will be made for God requires no more than according to what a Man hath And he usually secures such that are not willfully wanting to themselves from any mistakes dangerous to themselves the Church or Society they live in But if any out of idleness humor or an unreasonable conceit of their own light and reason fall into false and mischievous Opinions he leaves 'em to their own Inventions to make and believe a Lye without any excuse or mitigation either of Sin or Punishment The case is like that of Perfection which is set as a mark for us all to aim at if we honestly endeavour and cannot attain the Will is accepted for the Deed But if we proudly or idly neglect the means appointed what we fall short of will be imputed as a wilful Sin Therefore the Scripture is so pressing in this particular Eph. 4. 4 5 6. There is one Body one Spirit one Hope one Lord one Faith one Baptism and one God and Father of all For which reasons v. 3. We should keep the Vnity of the Spirit in the bond of Peace Haveing but one Mind one Religion and one Church amongst us all Diversity of ways is unsuitable to all these Unities When in 1 Cor. 1. 12. Men pleaded I am of Paul and I of Apollos c. he immediately argues v. 13. Is Christ divided Is there difference and opposition in him that there is such difference and opposition among his Disciples Is the Doctrine he taught dissonant from it self are there any Discords in those Sacred Truths that there is so much diversity and variance amongst them that profess it Is the head divided that there is so much division in the Church which is his Body Certainly difference of Opinion falsly called Religion and opposition of Professors are a reproach to a God of Unity and Order and a Scandal to that Gospel which teaches but one Faith but one Baptism and but one God Now because Men must be supposed of themselves lyable to delusions and mistakes therefore the Scripture hath given us a rule which if we follow will secure us from all material Errors that may be reasonably judg'd a breach of this Unity and that is to follow the Conduct and Customs of the Church For when the Spouse inquires of our Saviour where she should find him he answers Cant. 1. 8. Follow the footsteps of the Flock and feed thy Kids by the Shepherds Tents And when there was a difference between the Jewish and Gentile Converts about Mosaic Rites and Ceremonies which matters the people could no way determine nor be satisfied by their Teachers even they themselves differing in the same points a Council is assembled at Jerusalem Acts 15. who decree that as to the things in Controversie they abstain from things strangled and from blood Ver.

of War is as much a Monster as the Leviathan that taught it For all Men were apprehensive of this Truth The Poet makes that a Degenerate and Iron Age such as was not from the beginning wherein there was not hospes ab hospite tutus One Friend and Neighbour safe by another The Prophets foretold that the Gospel Dispensation should bring Vnity Peace and everlasting Righteousness into the World That then Weapons of Death should be turn'd to Implements of Husbandry and Men should learn War no more That the Lyon should lie down with the Lamb and the Leopard eat Straw like the Ox That all evil Qualities should be transformed into better tempers and that nothing should hurt or destroy in all his Holy Mountain Jam redit Virgo redeunt Saturnia regna Now Justice and the Golden Ages of the World return again The Gospel it self was prefaced with On Earth Peace good will towards Men. It designs not only the Reconciling us to God but the Uniting us one to another It teaches Subjects to obey every Ordinance of Man to study to be quiet and to do every one his own business It teaches not to revenge our selves but to suffer in smaller matters rather than make a noise and disturbance in our just Vindications Mat. 5. 39. 40 41. It declares that those who live in Strife and Division are Carnal and walk as Men 1 Ep. Cor. 3. 3. And therefore such that have made but little if any advances in True Religion In Rom. 13. 13. we have Ryoting and Drunkenness Chambering and Wantonness Strife and Envying put all together as very fit Companions whence the Exhortation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us walk honestly as in the day implying that the practice of such things is a walking dishonestly and is suited to none but times of Darkness Intemperance and Incontinence are made the Lusts of the Flesh which make Men like Beasts but Pride Sedition and Rebellion are the filthiness of the Spirit which make 'em like Devils Whence some have made it a question and scruple of conscience Whether Arms be at all Lawful for Christians And it hath been by many determin'd that none are but defensive only That is not of Subjects against Lawful Governours but of one Society or Nation when invaded against another Therefore those are new as well as false Lights Monstrous Saints Club Divines and Bloody Casuists that study and advise the perplexing all Humane affairs and the making a Society mad The overturning Crowns and Miters and the imbroyling a Nation in Massacres and Blood Having thus viewed our Subject we pass Secondly To the Duty we owe it and that is to dwell together in it Which Phrase speaks it the business and constant Companion of our Lives For we must dwell in Vnity To which end the Text presses it with many apt and cogent Arguments As 1. From our common Relation we are Brethren and therefore should live in Unity Brethren to dwell together in Vnity We are descended from the same common Parents agree in the same common Nature we are all parts of the same Society or Body Politick and therefore Members one of another From which Topick the Scripture often draws Arguments to this purpose as Acts 7. 26. Sirs ye are Brethren why do ye wrong one to another Implying that no reason can be given why they should not agree that stand thus related We have all but one Baptism but one Faith but one Hope and but one God We are all parts of the same Spiritual Building and make up the Body of Christ which is the Church We all live in hope and expectation of that common Inheritance as we are Heirs of God and Joynt Heirs with Christ Whence not only the Scripture but the first Christians called one another Brother and Sister Therefore our Relation as well as common Faith should oblige us to this Unity These were the things that made the Primitive Professors hold together as one intire Body distinct from the rest of the World Whence the Gentiles would often say as Tertul. relates See how these Christians love one another Now our Religion is the same its Rules and Precepts are no way altered Our Relation Dependance and all other reasons of Unity are the same too Therefore the Duty is as great and the Obligations as strong as ever And consequently that we do not love and unite as much as they is from the sole reason of Mens departure from the Holy Commands delivered to ' em Our breaches proceed from alterations not in our Religion but in the minds of Men. Our rule is still the same but we do not keep so well up to it Men have not more Light and Liberty now but stronger Passions and more stubborn Lusts that debauch 'em into parties and Seditions Where they have learn'd to reckon none Brethren but such who like Simeon and Levi are Brethren in Iniquity who link'd in the same Association are in their Anger for killing Men and in their selfwill for digging down our Wall viz. of Strength and Government While others poor Souls are the wicked of the Earth who have forfeited all into the hands of the Saints and are fit for nothing but to be taken and destroyed Or as the Association words it to be pursued to Destruction Therefore seeing Hell hath taught Men not only to enervate this Argument of Heaven but to turn it to the ends of Destruction instead of Edification I shall inquire what strength there is in the next Argument and that is Secondly The advantages of doing so it is good Behold how good it is Brethren to dwell together in Vnity For it is agreeable to our reasons and desirable from its own native worth and Beauty And therefore exacts Praises from every Tongue even from them whose private interests and humours lead 'em to destroy it Nor is it an unprofitable good like some mere Ornaments of the Universe which serve only to please the Eye and delight the Mind and give a pleasant Theme for the Orator and Historian to play upon Nor is it like the pure Positives under the Law which had no intrinsick or relative good in 'em but stood purely Instances of obedience For Unity brings Profit wherever it comes and derives a sweet Prosperity to all publick and private affairs of Men. It gives a free Commerce and Communication of every good thing from one part of a Society to another Like a due Circulation of the Blood it maintains every Member in health and Vigor and inables 'em to perform their distinct and proper Offices Whence a very sensible increase must necessarily arise to the whole Which made the Ancients to observe that by Concord small and inconsiderable things soon wax great and make a figure in the World For which cause the Founders of Cities and Nations have endeavoured to contrive such Laws that might satisfy the minds and give security to the Persons and properties of Men whence a lasting Unity