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.
20. which implies both the power of the Church to determine and the duty of the People to receive and abide by such determinations Our Saviour promised the Apostles Matth. ult That he would be with them to the end of the World that is with them viz. in their own Persons and Successors because they were no otherwise to continue to the end of the World and because God is not Essentially only but even Graciously present with all good men therefore this promise made to the Apostles at the very time of their receiving their Commission of Baptizing and Discipling all Nations must imply something beyond the common grants made to the World and that is with them in a sufficient way and manner for the Founding Guiding and Governing his Church And when the Canon of Scripture was compleated the many differences from age to age which yet have pleaded Scripture for their warrant do abundantly prove that the Scripture of itself is no more able to hinder and determine differences than the Law to prevent and decide Controversies without a Judge therefore there being a promise of sufficient Aids and the same necessity of Councils and Synods in after ages as there was then the Church hath ever look'd upon herself sufficiently impowered to follow this pattern in the Acts. Sometimes after this when St. Paul 1 Cor. 11. had been pressing matters of Decency in places and times of Divine Worship as for men to be Uncovered c. he adds Ver. 16. If any man seem Contentious i. e. not willing to abide by what hath been said but is disposed to Cavil let him know we have no such Custom neither the Churches of God Whence it was the Apostolical practice and a rule left to all Posterity to correct the Errors and Cavils of particular persons by the custom and practice of the Church Which was so well observ'd of old that as Eusebius relates and Origen somewhat to that purpose it was then pleaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are dissonant from the Church a sufficient reason to reject ' em Nor was there less than an Anathema added to her determinations a Curse upon all them that should refuse ' em We find the Church of Thyatira was commended Revel 2. 19. for her works and charity and service and faith and patience but yet Ver. 20. I have a few things against thee and why because thou sufferest that Woman Jezebel which calls herself a Prophetess to teach and seduce my Servants Whence that Church had a Power and it was her Sin she did not use it of obliging her Members to such a rule that might have been effectual for the excluding these and by parity of reason all like Errors There was then no plea of Liberty of Conscience and judging every one for himself allowed of things that were invented for the promoting Schismatical Parties and the serving every one his own humor and interest And indeed it is so necessary to the ends of Religion and the very being of a Church to have this our rule that it is therefore become the common practice of the World And those who now joyn in their common crys for Liberty when time was would by no means allow it one to another It is true indeed if the Church determine and impose upon men as terms of Communion with her things that are apparently repugnant to any proper and express Text of Scripture then and then only that question comes honestly in Whom shall we obey God or Man Which is the only Argument Protestants have to justifie their departure from the Church of Rome as in those instances of adoring the Creature where the Church commands and the Scripture forbids But if there be no such apparent repugnancy as there cannot be in things of an Indifferent Nature which are the ground of our Controversies because these are no where forbid in Scripture though a man cannot perhaps give a reason of all the Churches determinations or expose every Sophistical plea against them yet there being no such apparent repugnancy I ought to submit and follow her Judgment and Authority in doing which I follow even God himself who hath made her my Rule and my Guide Therefore if a Question be moved about the Doctrine of the Church contained in the 39 Articles or about her Rites and Ceremonies contained in the Canon and Rubrick it is a grand mistake in any to think that if they meet a man who cannot prove and justifie all those things that they may be rejected for the Church may in all reason be suppos'd to see more than Individuals may I receive 'em from her and it is enough to justifie my doing so that I have no plain Scripture against them It lies upon the adversary as a Member of this Church to justifie his dislike or else to receive 'em too For whatever the Church defines and imposes must be either true false or doubtful If true we must obey because the command falls upon a Lawful matter else we make the Command to alter the Nature of the thing and the Sin to lie in Obedience which would quickly disturb all Societies and overthrow every Government in the World If false then prove it Which must be either 1. by some plain demonstration that may even force assent or 2. By some plain and proper Texts of Scripture which either expresly or by undeniable consequence forbids or commands the contrary For even Murther it self had not been unlawful unless forbid by the Divine Law either natural or revealed Ergo if there be no such Law against the Definitions and Impositions of the Church there is nothing that can speak them false and unlawful But if any think there is some such Law let them produce their instances which we are certain none can do because all their attempts that way have been hitherto baffled whence some have denyed reason in matters of Religion because they have none for their own placits And others fled from Scripture as not serving their wild Hypotheses to downright Enthusiasm and a Light within Or 3. By shewing us such a perfect rule as to Government Worship and all particular things requisite for the gathering governing and maintaining a Sacred Society laid down in Scripture that there can be no room left for any Humane Constitutions But because all parties differ so notoriously about these things we presume there is no such perfect rule at all And therefore room left for any such Humane appointments that are not contrary to the reasons of Mankind or to any part of Divine Revelation But 3. If doubtful either in their own natures or circumstances we ought in Prudence as well as Duty to believe the Church rather than our private Sentiments else we make our selves more wise and judicious than the Church it self which is the very height of Pride and likewise a charging infinite wisdom and goodness in appointing us so weak and treacherous a guide Nor do we in this give any
farther power to the Church than what the very being of Councils and Synods doth suppose to belong to her For their being doth imply their power of determining in doubtful and controversial matters and therefore of giving rules in such cases which rules and determinations the people consequently stand oblig'd to observe For power of giving Laws in the Superior doth always infer a Duty of receiving 'em in the inferior and you will find that not only ancient Councils but the Synod of Dort about the Doctrins of Arminius and that undue Convocation which the Scotch taught us to call the Assembly of Divines which laid aside the Liturgy and established the Directory did very smartly evidence their belief that they had a power of obliging the people to their own placits For beside the greatness of the undertaking they were as positive in their determinations and as severe in their injunctions as if they knew themselves seated in an infalliable Chair Therefore their allowing such a power when it ministred to their own passions and interest doth evidence that they hold the thing not absolutely unlawful From the faults that Dissenters now find with Ecclesiastical Establishments and that monstrous Bill for uniting the Kings Protestant Subjects prepared by a late House of Commons which designed the turning our Church upside down we must in all reason conclude they would make very great and peremptory Alterations was it in their power Whence we must infer that according to them themselves there is such a power lodg'd in the Church Which if they deny they consequentially deny the lawfulness of the Reformation both in its first settlement before and in its Restauration after Queen Mary they condemn the haughty attempts of their late Assembly and even themselves too who put in their objections against some little passages in our Liturgy to the Convocation called soon after his Majesties return and likewise take from the Church all power of future Reformation from any Errors she may sink into And indeed it is reasonable to suppose the Church knows what is Lawful and Expedient better than some private Heads For the Persons called as Representatives of the whole Church are usually the most Grave Learned and Judicious many see more than one God hath more regards to the whole whom these duely called do represent and in whose determinations the whole are concern'd than of a part viz. a few scattered Individuals who are every one for his own Sense He stands in those relations to the whole which he doth not to particulars in separation from her as of an Head an Husband c. and hath promised to be with them to the end of the World as they are the guides and pastors of his Flock and therefore in a more peculiar manner than with any private Persons who are concerned not for all but every one for his own self Therefore though the Church may err yet it is not by incomparable odds so likely she should as that a few divided particulars may Therefore it is my Prudence as well as Duty in all things doubtful to submit to the Church else I run into an apparent Schism which nothing can justify but some apparent Evil which I cannot hold Communion with the Church but I must be polluted by Therefore because the Schism is apparent but the Error not I run into a certain Sin only for fear of what seems to me a probable Error Now suppose that by this means I chance to err with the Church yet I have used the means and kept to my guide and consequently have done the best I could to secure my self from Error and for that reason my Sin is only from weakness in that I could not see the Error of my guide therefore I shall be excused à tanto and forgiven upon a general repentance But he that errs against the Church hath willfully because without apparent reason left his guide and means appointed or in case the reason of his dissent seem'd to him apparent yet it had not seem'd so had he honestly used the means for his better Information for God is never wanting to such but when Men have itching Ears run after Novelties and have no love to the Truth 2 Thes 2. 10. then v. 11. For this cause God sends 'em strong Delusions that they might believe a Lye Therefore all their subsequent Errors are the issue and Offspring of that causeless and willful separation which kind of Sins are not forgiven but upon a special repentance This is a rule so plain and safe that certainly it had never been oppos'd had not some out of politick ends and others out of a weak and superstitious fear of Popery run into all the extreams from it unless where interest and secular advantages may teach an Union For Knavery in some and weakness in others hath gave being to all the parts of Phanaticism The Romanists shew Reverence in Churches therefore these in opposition will have all places alike For fear of being lavish in their Devotions they become prophane and slovenly and out of a dread of Idols in some real in others pretended run into Sacriledg and in the case before us they are said to believe as the Church believes without requiring any farther grounds and motives of Credibility therefore these will believe her in nothing but contradict and oppose her in all they can and rather than they will be thought to follow the Church in any thing they give up themselves with as real an implicite faith to some Illiterate and Mechanick guide as any are thought to do to the Church of Rome Which necessarily runs 'em into more Errors and greater Confusions than they think by such methods to avoid For from hence have sprung our Quakers Seekers Ranters Adamites Famalists Muggletonians fifth Monarchists withal the heards of Sectaries that have debauched Religion beyond that of Heathen Rome or Turkey Therefore to avoid all damnable Heresies and Schisms and the roveing extravagancies of Enthysiastick heads we have no more certain and ready way than to follow the Church where we have no plain Scripture to the contrary And indeed it is very observable that all pretenders to Christianity do hold the necessity of some guide and rule in matters of Religion whereby they may come to aright understanding of Scripture and thence to a-consent and union in every Truth Those that are for no Government nor any Humane measures but for an absolute Liberty as they are Christians do boast of an extraordinary Light and Conduct of the Spirit which they make to be their guide that leads 'em into all Truth But the monstrous Errors beastly Practices and direct Contradictions these people run into do abundantly convince all observing Men that they have not that Conduct which by pretending to such a guide they own necessary for Christians Then those who are for some Face of a Church and Government do likewise grant the necessity of some helps this way Therefore Calvin will have every
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
it self A Life which every wise and considerate Man would choose had it no other recompence but the present advantages and satisfactions that arise from it But because many will commend Unity and own it a necessary Duty for all Christians to agree together but plead the fault of Division is not in them but in the Government which requires their Union upon those terms they cannot close with I will therefore inquire 1. What is the sense of their chief Authors and Leaders in this particular and 2. Whether we may in charity judge their Division from us to proceed really from any scruple of Conscience 1. Mr. Vines who was an hot Man in the late Rebellion and at the Treaty at Vxbridge against the King by which you must judge him no Church-man in his Sermons upon the Sacrament of the Lords Supper Printed after his Death undertakes to prove that nothing can justify a Separation from a True Church less than flat Idolatry And gives a challenge to any Man to give an instance in Scripture to the contrary For all Separation is either Local or Moral now a Local Separation is required from Idolatrous Temples and Heathen Mixtures as in 2 Cor. 6. 16. What Agreement hath the Temple of God with Idols For you Christians are his Temples both by Dedication in Baptism and also by the Gifts and Graces of the Spirit dwelling in you Therefore v. 17. Come out from amongst 'em and be ye separate But we have neither Precept nor example of any allowed separation from a Christian Church unless a Moral only He argues from the Church of Thyatira Revel 2. Which suffered the false Prophets to seduce his People to commit Fornication and to eat things Sacrificed to Idols which were great Corruptions but yet v. 24 25. Vpon you that are pure viz. from these things I put no other burthen but this that which you have already hold fast till I come Here is not a word of separation locally viz. the leaving their Assemblies but morally only viz. from her Sins If you consult Mr. Jenkins on Jude v. 19. separating themselves where he tells you what a Church you may and what an one you may not separate from there is nothing that can justify but rather condemn his present separation Mr. Baxter published a piece An. Dom. 1670. Intituled the Cure of Church-Division or Directions for weak Christians to keep them from being Dividers or Troublers of the Church Dr. Bryan in his Sermons Printed An. Dom. 70. and pag. 328. presses all parties to live free from any appearance of Contention either in Church or State They that do so having the Brand of Graceless Men set upon 'em by the Holy Ghost Jud. 8 11 12. In the next page every Man that dwells in God is of a Peaceable disposition Quiet in the Land Psal 35. 20. The Ancient Puritans were all for a Lay-Communion and smartly opposed the Brownists now Independents for the desperate breaches they made in the Church And even Brightman himself that extravagant Expositor on Revel 3. 20. Behold I stand at the Door and knock saith that those who are asham'd to sit down in that Church where Christ is not asham'd to knock by his Word and Ordinances do make themselves purer than Christ himself We have a Cloud of Witnesses to this point in a late piece for Lay-Communion therefore I shall only give you part of an Epistle to a Book Intituled the Saints Care of Church Communion Printed An. Dom. 1671. By Mr. Crofton a late Nonconformist Nonconformists of old did account it their glory that they did not separate nor any way encourage or countenance but every way disown and oppose the Separatist The Judicious Ball affirms That as Hannibal observed there was not one in the Enemies Camp called Gisco so there was not so much as one of the godly Ministers which suffered in England about the Discipline that might be deservedly called Brownist not a Nonconformist could be found a Separatist I wish we could at this day say the same thing with the same truth and confidence But alas How many whose Preaching and Writings have been strong and servent against Separation do at this day make the Independents insult Your Presbyters leave the publick Assemblies have gathered Churches in which they minister the whole solemn Worship of God and not contented with Domestick Liberty have occasioned the Laws and execution thereof to confound them with the severest Separatists and most vile Sects that ever troubled the Churches Order or the Nations Peace Pudeat haec dici potuisse non potuisse refelli I did in an Epistle published many years since sollicite the serious Nonconformists in this day of temptation to kick off that Bastard-Brood of Separatists which hang on them and are by their Enemies laid at their door as their genuine off-spring But I have not herein prevailed but to the anguish of my Soul seen Schism so acceptable to good men that scarce any called Nonconformist dare once reprove it In sense whereof and in conscience of duty I could not keep silence but by Pulpit and Press stand up to testifie against this common growing evil eating out Love the Heart of Piety the Power of Truth and Vnity of the Church I expect the Committee of Discretion at whose Barr I have on this very cause stood more than twenty years without conviction to revive against Me and this Work their old Charge however the thing is good the Doctrine is truth the discovery thereof be duty yet it is done unseasonably and out of time I have been often arraigned for missing the season yet no man hath set me a Dial by which to determine the time of my Ministerial actings In the year 1655 my Saints Zeal against sinful Altars was out of season In 1661 my Reformation not Separation was out of season It is now 1670 and yet the season of this duty is not seen When will this season be wherein I may appear against Schism When I am in the Grave towards which I hasten where there is no mention of God nor pleading the cause of his Church If I know any thing of the Mind of the God of Time and may compare Watches with the faithful Watch-men of God's House the season of Ministerial reproof is the season of sin's prevalency When the Believers are in danger to be beguiled from the simplicity of the Gospel was Paul's season to cry out Take heed of Angels of light and false Apostles When Schisms in the Church not so dangerous and deadly as Schisms from the Church distracted Corinth was the Apostles time to cry out Ye are carnal ye are not spiritual When Peter turned Separatist and drew Barnabas into the Schism was Paul's season to withstand him to the face because he was to be blamed What shall I say of the Prophets who timed their Prophesies by the prevalency of Israel's defection And our Saviour who chose the season to explain the Law when the
Scribes and Pharisees had made the word of God of none effect by their Traditions Austin's season to preach against Drunkenness was when and as long as the men of Hippo lived Drunkards And to appear against Separation when and as long as the Donatist's Schism prevailed in the Christian World Luther's season to express his zeal against the German Anabaptists and Libertines was when they exposed his Reformation to reproach Ball Hildersham Hind Nicols and other Nonconformist's season to speak and write against Separation was when the Brownist's Non-communion became the reproach of their Non-conformity If these may not guide me lend me your Watches if they go not false I will set mine by them In answer to this charge of missing the season of Truth and Duty I have many years since appealed to Presbyters Whether men wisely serving God's Providence and studious to do God and his Church proper and apt service must not judg the time of witnessing corruptions circa cultum publicum will not warrant Non-communion and Separation from a true Church to be then when that is acted on this ground and reason Till that be argued and over-rul'd I will plead no more to this Inditement and that I expect not to be till Christ do come to Judgment Secondly But you will be ready to complain That I am too rigid too severe and bitter against the Independent Congregationalist's who undoubtedly are very good men To this I say 1. The Goodness of the men be to themselves But remember The Goodness of the men is the common bait which hideth the Hook of Imposture and Seduction by which the simple are beguiled Angels of Light Men like the Apostles of Christ Pious Pelagius Devout and Holy Novatius have been the perverters of Truth and subverters of the Churches Peace and Order And be the men never so good the severe reproof of their vile Opinions and sinful Practices must not be superseded by that Goodness which is in them 2. Be the men as good as they will if by their fruits we may know them we must be free to affirm they have been no good Plants in the Lord's Garden To pass by the Narrative of their Practices beyond the Seas collected by the Anti-apologist and improved by Mr. Robert Baylie beyond the possibility of denial or contradiction Should we but declare their Paganizing all England the Confusions in Church and Commotions in Commonwealth which our Eyes have seen acted by and this present Age must attest to have been the unhappy horrid Generation-work of these good men you must needs say The severest rebuke of them must needs be too gentle But I will forbear to recite the Acts which all of this Age must needs remember Yet when I consider the sinfulness of Schism the speciality of their Schism exceeding that of the rigid Brownists unchurching not only England but all the Reformed Churches at one blow meritoriously by their Apostacy and legally by the Law of their rejection And remember their precipitancy if I must not say perfidy in falling into it when the pretended occasions of stumbling were out of their way and they were solemnly engaged against Schism and this very Schism I cannot but see much reason to maintain a constant and severe zeal against them and the rather for that we have observed it we know the verity of it the sobriety moderation and indulgent silence of their soft and over-mild Brethren hath been the nourishment guard and advantage of their Schism They as their Progenitors the Donatists did at first study nothing more than by the cry of Moderation Moderation towards Brethren and Good men to charm the Zeal and Duty of those who ought to have discovered this Panther's Face before they had broken in and made havock of the Church of God as at this day they do necessitating more loud cryes and severe reproofs against them than ever for that they have prevailed so far as to seduce Multitudes and confound endeavours for Reformation with their groundless Separation and with the Donatists want nothing but opportunity to make their Schism domineer through the World beyond the power of Magistratical cohibition The simple Godly have a long time been deluded with a pretence That there is no great difference between them and their angry Brethren it is but a matter of Discipline there is nothing in their Practice fundamentally erroneous or inconsistent with salvation And scarce any man is found so faithful as to detect the falsehood of this Plea Let me tell you wherein the Controversie only concerneth matters of Discipline I have often said it and now say it aloud Though I know the Discipline they pretend to to be confused disorderly and mischievous to the Church neither found in Scripture nor right Reason or Polity yet let them own the being and truth of the Church the salvability of Ministration in it and in union with the Church in any particular orderly distributed Assembly make their Discipline practicable if they can they shall not be by me disturbed till they have experienced the evill thereof in its Effects But be ye not deceived there is more cause of controversie than matters of Discipline only I have often under my hand asserted what with the leave of my more moderate Brethren I will persist in and undertake to demonstrate to the conviction of them who deny it at least to the undeceiving of the weak who are seduced by them That if 1. Groundless or causeless Separation from true Churches 2. Self-constitution of new Churches 3. Self-consecration of a new Ministry be as none can deny they be fundamental errors and Practices inconsistent with a state of salvation then the Way or Practice of the Independent-Congregationalists among us is fundamentally erroneous and inconsistent with Salvation For that they have groundlesly separated from true Churches constituted new Churches and consecrated a new Ministry insomuch that they who were lawfully ordained have renounced their Ordination and received their Ministry in their new Way let any who have seen their course and considered their Writings deny if they can Although I have charity to believe many a sincere heart towards God may simply communicate with Gods Ordinances among them and not be sensible of their Schism nor design so great an evil no way obvious to the weak yet their Way being in it self so evil requireth all that will be found faithful as Jerome and Austin against the Donatists to animate each other to discover so great an evil and withstand so grievous Schism growing to so great an height as to confound yea nullifie the Church of God among us Bravely offered What to prove that our private Meeters who break off from the Church and set up Conventicles of their own cannot be in a Salvable State That their Leaders for interest sake dare not reprove the Schism That these practices caused the late Rebellion and Murthers and have paganiz'd almost all England And dare none of these Men accept the