LARGE AND SURE FOUNDATIONS. Matth. 16.18. Upon this Rock will I Build my Church. LONDON, Printed in the Year 1693. THE PREFACE. THESE Papers were drawn up some time ago, and are the result of Settled Thoughts for many years. They are made short and plain, and cast in amongst others, if possibly they may help to unite us in Interest and Affection, and to make the Public Settlement of Religion at any time, more Large and Strong to our great Advantage every way. Some hopes of this are raised by the Inclinations of many, and the several Pieces lately Publisshed to this end; as (besides many that I may not have seen or heard of,) The Heads of Agreement assented to by the United Ministers, Free Thoughts occasioned by those Heads; Mr. Barker's Sermon on John 21.17. at the Consecration of the Archbishop of Cant. The Grand Question (Writ as 'tis said by Dr. Woodroff;) Dr. Sherlock's Sermon before the Lord Mayor, Nou. 4. 1688. To which I may add, the Spirit of the Church Faction; for it is that only, and not the Church, that violently opposes all Reformation. The Design of laying down this great Principle, and the Inferences from it, is, That Persons who have Power, may not impose Unnecessary Things, but give all the Liberty that may be; this being most pleasing to Jesus Christ, and most for strengthening the Public Settlement. That People may join with others in the Worship of God as much as may be, and not give way to Scruples and Opinions that make them separate needlessly. Imposing, and Opposing needlessly, ruin us much. That if People cannot join with others constantly, yet that they will do it sometimes; both those, that cannot approve what is publicly enjoined; and they that enjoin those things, or in their places practise them. That if any cannot do that, yet that they will own those they cannot join with (if they build on the true Foundation) for true, tho' distempered Churches of Christ, and unfeignedly seek their good. That if they cannot do that, through some strict Notions of a Church they are possessed with, yet they will own, that many amongst them may be sincere Christians, and love them as such. And that all kindness may be showed to all Men, even to all sorts that Err and are deceived, according to the Will and Command of our Lord Jesus Christ, whose Kingdom shall stand for evermore. But if God, for Holy ends, shall yet suffer Narrow Foundations, and their Wicked Consequences, (as he doth Plagues and Wars) to continue amongst us, and in the World, why should we complain? We are Wanton, Humorous, Foolish, and should be undone, without often and sharp Corrections; and our God hath used to carry on his Kingdom by the Testimony and Sufferings of his People (tho' he sometimes gives them rest that they may multiply, Rev. 12.11. Acts 9.31. ) thereby to set forth his Power and Glory. To him we cheerfully submit; yet endeavouring according to our duty in our places, that Princes and People may be found in his ways, Isa. 61.11. and that Righteousness and Praise may spring up among us, and before all Nations. Some Passages out of BOOKS that came out since these Papers were drawn up. THE Pious and Famous Mr. Robert boil, who loved no Practice that seemed to lessen the Christian Religion, The Bishop of Sarum's Serm. at his Funeral. Decem. 1691. p. 25. p. 27. thought pure and disinteressed Christianity, a Bright and Glorious thing: Hated those Opinions that seemed to him to destroy Morality and Charity; had a most peculiar Zeal against all Severities and Persecutions upon the account of Religion; and was observed seldom to speak with more heat and indignation than when That came in his way. Union Pursued, Printed, 1691. in a Letter to Mr. Baxter concerning his late Book about National Churches; that Presbyterians, and Independants may both be United with the Church of England; to which is added, a small Tract lately put out, called A Draught for Accommodation. Dr. Patrick Bishop of Ely Complains, Serm. before the Lords, Nou. 26. 1691. on Deut. 4.9. p. 12. that many were kinder to the Papists, than to the Protestant Dissenters; that the Papists, their sworn Enemies, made them their Tools to destroy each other: We to repent truly of this, and take heed lest our Affections that seemed to be disposed to Reconciliation, be again alienated one from another: We ought to have a greater kindness for Infidels, p. 15. than many of us had lately one for another. Did we not begin to reflect with grief upon our Zealous folly? p. 17. Did we not resolve to be Friends upon some terms or other, and to join together for our mutual Preservation? And do we now break out again into the said Outrages? Do our Spirits boil up with anger at the very mention of Reconciliation? etc. His Prayers for Charity, Peace, and Unity. The Prayers Appointed for the Public Fast, in the Year 1692. The Church of God is Built on Large and Sure Foundations. THE Blessed God, whose tender Mercies are over all his Works, hath a Company of People in the World, called his Church, which he purchased by the Blood of his only Begotten Son, Acts 20.28. and calls by his Word and Spirit to know and serve him, so as to set forth his Glory here, and obtatin Everlasting Salvation. This Church, or Congregation of God (for so the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies) is called by several Names; as the Kingdom of Christ, the Flock of Christ, the Body of Christ; and is oft called a House, and said to be built upon a Foundation. Isa. 28.6. 1 Pet. 2.4, 5, 6. And this House of God being very great, must needs have a great and large Foundation. Solomon said the House he was to build for God was great, and the Foundation of it was Great and Costly; how much Greater must the Spiritual House of God be, which reaches over all the World; Not only through Pontus, Galatia, Asia, Cappadocia, and Bythinia, which sounds great, but through all Nations, and Ages. It's Foundation must by no means be narrow, vile, or weak. Now the Foundation of this House is JESUS CHRIST, and the great Truths Concerning him, revealed to us by God, in his Word, not Humane Reason, 1 Cor. 3.11. Eph. 1.20, 21, 22. nor the Traditions of any Men whatsoever; but the Foundation of the Apostles, and Prophets, Jesus Christ himself being the Chief Cornerstone; in whom it grows up into a Holy Temple, for a Habitation of God through the Spirit. Yet all things revealed in the Scriptures of the Old and New Testament, are not the Foundation upon which Christ's House or Congregation is built, (for many of those things are for the Superstructure and Perfecting of it,) but only the Great and Main Things concerning Jesus Christ our Saviour, which are necessary to be believed, and practised by all; and therefore the Church's Foundation is Large, and sure. This is manifest every way. First, From the Holy Scriptures; of the Old Testament; how few things were necessary to be explicitly believed then? Of the New Testament, when all things were clearly revealed, and settled; only the Great things were required then. St. Peter said, Thou art Christ the Son of the Living God; and Christ said, upon this Rock will I build my Church, etc. And again, thou hast the words of Eternal Life; and we believe and are sure that thou art that Christ, Mat. 16.16.18. Joh. 6.68, 69. the Son of the Living God. Christ our Lord, when risen from the Dead, and had opened his Disciples Minds to understand the Scriptures, ordered them to Teach all Nations, Mat. 28.19, 20. and to Baptise them in the Name of the Father, Son, and Holy Ghost; and then to Teach them to observe all things whatsoever he had commanded them, but not whatsoever they should devise. Philip tells the Eunuch, if he believed with all his heart, he might be Baptised; Acts 8.37. and was satisfied with this Confession of his, I believe that Jesus Christ is the Son of God. St. Paul, many years after, writing to the Romans, saith, if thou shalt confess with thy mouth the Lord Jesus, Ro. 10.9, 10. and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved; for with the heart Man believeth, etc. And tells us what he had Preached to the Corinthians that they might be Saved, How that Christ died for our Sins according to the Scriptures, and that he was Buried, 1 Cor. 15.1.4. and that he risen again the third day according to the Scriptures, etc. St. John saith, 1 Joh. 3.23. This is his Commandment, that we should believe on the Name of his Son Jesus Christ, and love one another, as he gave us Commandment. And thus, Obedience to the great Commands of Christ, (whether only revealed by him, or also written in our Hearts) is a necessary part of our Religion, as well as the Belief of his Great Truths. To love the Lord our God with all our heart— and our Neighbour as ourselves. For Christ is the Author of Eternal Salvation to those only that obey him; Mat. 22.37.39. Hebr. 5.9. 2 Tim. 1.13. and we are to hold fast the form of sound words in Faith and Love which is in Christ Jesus. And thus we find the Apostles practised. They bore with many that held the true Foundation, but taught and did amiss; they bore with those at Jerusalem that were Zealous of the Law. Acts 21. Rom. 14. They reproved those at Rome who despised them that durst not eat all things, and those who judged them that durst eat all things, but bore with both, and Exhorted them to do so to one another. And so in other places of the Acts, and the Epistles, they oft reproved and taught Believers better, but never denied them to be of God's Church; and no wonder, since it pleases God, not presently to Cure all whom he truly Converts, of their Errors, but usually doth it by degrees. See Vossius and Ʋsher de Symbolis. Secondly, The Ancient Practice and Creeds of the Church, teach this: for they are generally very short, and contain only the main things of our Religion, and agree in sense tho' not in the very words. We may see this in Justin Martyr's Apollogie; in Irenaeus, Grotius on Mat. 28.19. l. 1. c. 2. & l. 3. c. 4. in Tertullian de velandis Virgin. c. 1. de Praescriptionibus, c. 13. & contra Praxeam, c. 2. And so for a great while after; tho' by degrees they grew larger, yet not much, as we see in most of them we now use. And the Creed at first, was only in those words at Baptism, In the Name of the Father, Son, and Holy Ghost. Thirdly, Reason also speaks this fully, that all things which are for the perfection and well-being of a thing, are not necessary to the Being of it. This holds true in all Persons and Things, both Natural, and Civil, and must do so as to the Church of God: All Rooms in the same House are not equally furnished, or perfect, yet are parts of the House; And why not so with God's House? Else a great many of his true Churches will be denied to be parts of his Universal Church; and several Parties will (in their Judgement) cut off one another from it, which is a heinous Sin, how light soever some may make of it. Fourthly, The Judgement of Great Men, tho' differing in many other things, fully agrees in this, with Scripture, Reason, and Antiquity. I by no means build on this, yet mention it to remove the strong prejudices that possess many, and shut out the Truth. Many Years ago reading Archbishop Laud's Book against Fisher, §. 9 I observed divers good Passages against narrow Foundations; that * De no●●s Eccl. c. 8. Bellarmin makes the Greeks no Church, and so denies them Salvation; that a chief means whereby Rome grew to her Greatness, was to blast every Opposer by the Name of Heretic, or Schismatic; that in things necessary, we have an absolute certainty in the Scriptures, Creeds, and the Four first General Councils, §. 10. and in other things not absolutely necessary, if Christians differ, it is no more than hath been in all Ages more or less, and yet may and do preserve one necessary Faith and Charity entire. §. 38. And again, that there's a Latitude in Fundamentals, (for to whom much is given, of him much shall be required) as well in Belief, as in Obedience; the Sum of Obedience being in Mat. 22.37, 39 and of Faith in Hebr. 11: 6. or Act. 4.12; L. 3. de Trinit. ad finem. Instit. l. 4. c. 1. and Cites Hilary, In facili nobis est Aeternitas, Jesum suscitatum a mortuis per Deum credere, & Ipsum esse Dominum confiteri. In this he agrees with Calvin; Sunt quaedam ita cognitu necessaria, ut fixa esse omnibus oporteat, §. 12. qualia sunt, Unum esse Deum, Christum esse Deum & Dei Filium, in Dei misericordia salutem nobis consistere; Alia controversa, quae Fidei Unitatem non dirimunt, etc. Multitudes of Foreign Writers might be alleged, but I choose rather to keep to our own Country. Printed before His History of Scotland. Archbishop Spotswood in his Will briefly summed up the things in the Apostles Creed, That God is one in 3 Persons, the Father, Creator of all things; the Son made man in the fullness of time, who by his bitter Death and Passion having redeemed Mankind from death, ascended into Heaven, from whence he will come to judge all flesh; and the Holy Ghost proceeding from the Father and the Son, the Sanctifier of all that believe. That this God hath chosen to himself a Church, the Members whereof living in Communion, tho' never so dispersed, shall by his infinite mercy receive remission of all their sins, and being raised in their Bodies, at the last day, shall receive everlasting life. and then added; This is the Sum of my Faith: other additaments which Ignorance and Corruption have superinduced into Christianity, I simply refuse, beseeching God to Purge his Church, etc.— And in the simplicity of this Faith, saith the Author, he lived, and died. Rex arbitratur rerum absolute necessariarum ad salutem non Magnum esse Numerum; & nullam ad Concordiam breviorem viam fore, quàm si diligenter separentur Necessaria à non Necessariis, & ●t de Necessariis conveniat omnis opera insumatur. In non Necessariis, libertati Christianae locus detur. Simpliciter Necessaria Rex uppe●●at, quae vel expresse Verbum Dei praecipit credenda faciendare, vel ex Verbo Dei necessariâ consequentiâ Verus Ecclesia elicuit— Si haec diffinctio adhiberetur, at Jus Divinum à Positivo seu Ecclesiastico candide separetur, non videtur de Necessariis longa contentio futura. King James, Isaac Casaub. in Epistola ad Card Peron. Regis Jac. nomine scripta. a much Greater Person, before him, by the Pen of Isaac Casaubon, spoke the same, that the things absolutely necessary to Salvation are but few. Mr. Chillingworth a Person of Note (whose Book against Knot was Licenced by the Professors of Divinity at Oxford) sets that Passage in the Front of it; The Prot. Relig. a safe way to Salvation; at Oxford, 1638. §. 30. §. 43. and in his Epistle to the King, calls it a Blessed Doctrine; and in his Preface saith, All things necessary to Salvation, are evidently contained in the Scripture; and that there's no Conclusion in the whole Fabric of his Discourse that is not naturally deducible out of it: And that he that believes the Scripture sincerely, and endeavours to believe it in the true sense, cannot possibly be a Heretic; and if no more than this was required of any Man to make him capable of Christian Communion, than all Men so qualified, tho' different in Opinion, be of necessity one in Communion; And Men shall find this, not only a better, but the only means to suppress Heresy, and restore Unity. And in his Answer to Knot's Preface, §. 12. that to say, that Christians of different Persuasions and Communions (such as hold all those things that are simply necessary to Salvation;) may obtain Pardon for the Errors wherein they die ignorantly, by a general Repentance, is so far from being a ground of Atheism, as Knot said, that to say the contrary, is to cross in Diameter a main Article of our Creed, and to overthrow the Gospel of Christ. Dr. Stillingfleet having Cited with applause, Irenicum, ann. 1662. Part 1. Ch. 6. §. 6. a large Passage of Mr. Hales concerning Schism, saith, The Primitive Church was very large in their Foundation, and proposed only the main Truths in great simplicity, and charged not People with loads of Articles, as in latter Ages; and much less would burden Men with imposing doubtful Practices upon them as a ground of Church Communion: St. Augustin saying, the Rule of Faith is common (or fit) both for the Weak, and Strong. And he goes upon this Principle in his Defence of Archbishop Laud's Book. Multitudes of places to this effect might be Cited out of Dr. Owen, Mr. Baxter, and many other of the Non-Conformists; as, would it hurt Kings or Souls to have all Christians hold their Unity and Communion just on the terms they did under St. Peter, and St. Paul, etc. The Nature of Religion in 3 Discourses, put out by Mr. R. Baxter, Anno, 1684. Our Famous and Judicious Judge Hales, (to add no more) says, Religion is plain and easy to be known; is best in its Simplicity, and Purity, but is hard to be kept from Corruption by additions which choke and stifle it: This is done by the Subtleties of the Schools, by turning Religion into Politic Contrivances for Wealth and Power, and by Contests about Church-Government, and Ceremonies, so as to lay the weight of Religion on them, etc. To this are added the Testimonies of Sir Francis Bacon, and of Dr. Isaac Barrow. Many sayings that pass current amongst all, Attest this; as, in necessariis Unitas, in Adiaphoris libertas, in Utrisque Charitas, etc. But it's needless to add more Scriptures, Reasons or Authorities for this. It's certain therefore, that all that believe the great necessary Truths, hold Christ the Head, and obey His Great Commands, are true Members of Christ's Universal Church, and shall be Saved, though they be Ignorant or Erroneous in many Useful things: For their Works may be burnt, and they suffer loss, but they shall be Saved, yet so as by Fire. And those that would Build the Church of God indeed, and thereby do good to the World, must keep their Eyes strongly fixed on this large Foundation of it in Faith and Love; because the Blindness of many (which yet goes under the Name of Zeal and Knowledge) is such, that instead of it they have laid Narrow and False Ones; some by adding many things as Necessary, that are not found in Scripture, or are contrary to it, or but their Nice Disputes of things mentioned in it; and others by Imposing many Useful Truths as Necessary, and Excluding all that own them not. And this main Truth may be greatly abused, (as it hath been.) * As the Naked Gospel seems to do, while it pretends to enlarge Charity and explode Imposition. Some its like may press it, to make the Foundations so large, as to set up a new Heathenism, and make Christ our Saviour in effect needless; or to lay aside many excellent Truths now owned among us, and privily to bring in damnable Heresies that overthrew the Foundation. But we are firmly to cleave to it, because it's a most certain Truth, and of the greatest Consequence, if well minded, to build up the Church of God. For, From hence it plainly follows, First, That if all who Believe and Obey the Necessary Truths of the Gospel, are Members of the Universal Church of God, than no Particular Churches may require such Persons to profess and own divers other Useful Truths, to the end they may be received into Communion with them. Many believe they may and aught to propose many Profitable Truths to such as Necessary Conditions of their Communion with them, and will bring many Plausible reasons for it. But it's clear by the former Principle, they may not. For if they be true Members of Christ's Church, though they do not know or own those Truths, why should those Truths be pressed upon them to make them Members of such a Church or Churches in Particular? Part 1. Ch. 2. § 3.4.5. etc. Shall they Exclude those that Christ receives? This is Evil and causes great Divisions. Dr. Stillingfleet in his Defence of Arch Bishop Laud builds much on this, that only the Truths that are necessary to be believed in order to Salvation, are necessary to believed as to Church Communion. Ob. This will dishonour Christ, to take in Erroneous Persons, if they hold and practise the Essentials of Christianity. R. No: But it's for the Honour of Christ to be so Compassionate, and extend his Grace so far as to receive such; and his Churches are made for the curing of such; and therefore the Pastors of Churches should not be such, though the People may. If we have not the Errors of such, may we not have sins as provoking as their Errors? If many besides those that are most Orthodox, have true Faith and Love, and the Spirit of Christ, why should they not be Received? In the House of God there is Room for all, of several Persuasions, that have the Wedding Garment. Ob. The Apostle saith, Gal. 5.2.9. Behold I say unto you, that if you be Circumcised, Christ shall Profit you nothing, etc. R. True: 2 Pet. 2.1, 2. Tit. 3.2. For they added to the Foundation something that destroyed it. Such are to be Cast out, and all that shall bring in Damnable Heresies: A Heretic after the first and second Admonition is to be Rejected. Ob. Our Lord severely threatens Churches for suffering those that taught the Doctrines of Balaam, Rev. 2.14, 15.20. and of the Nicolaitans. R. True: For those were great sins, against the Plain Commands of Christ; and such Persons were not to be Born, 1 Cor. 5.5. but be proceeded against by Church Censures, as the Incestuous Corinthian was. Ob. To what end then serve the Confessions of Faith of our and other Reformed Churches, in which are many useful Truths, besides those that are absolutely necessary, if all are not to be kept out of their Churches that will not own them? R. They are useful to show the Truth those Churches have attained to, Tim. 4.6.7. Heb. 5.12. 1 Cor. 3.1, 2, 12. Acts 20.27. Mat. 28.20. and which they are to promote. For it's plain, we must go on to Perfection, and not be always Babes; yet Babes and imperfect ones are not to be kept out. We are not to stay only on the Foundation, but must Build Gold and Precious Stones upon it, and make known all the Council of God, and teach the Baptised all that Christ hath Commanded. But we must not imagine these Confessions were made, that all who are Ignorant, or differ in any thing from them, should be kept from Communion with them; for there are several degrees of knowledge, and of means to get it. They that have more are to own it, and they that have less, are not to be rejected as cut off from Christ. Where God gives much, he requires much; and where little, he requires but little. Our Practice confirms this; for the Articles of the Church of England are not required to be Subscribed unto by Private Christians, but only by the Ministers who are to teach others, and aught to have more knowledge than they. And some say, that they Subscribe them not as Articles of Faith, but of Communion, (that is, they will hold Communion with those that hold them) which seems scarce tolerable in Ministers, though it may be enough in private Persons that Subscribe them not. Against Fisher §. 14. And Arch Bishop Laud saith, our 39 Articles are not declared to be Fundamental, but only not Erroneous or Superstitious; nor imposed under Pain of Damnation, but for a peaceable Consent. And whereas the fifth Cannon Excommunicates all that hold them in any part to be Erroneous or Superstitious, it's to be understood of those only that affirm it boldly and publicly, and not of those that hold it privately. Secondly, That no Churches may impose Ceremonies and Unnecessary Things upon such, that they may be received into Communion with them: For if any useful Truths Revealed by God, may not be imposed on those that hold the necessary Fundamental Truths, to the end they may be admitted into Communion with them; much less, may Ceremonies and Things invented by men, and not appointed by God, (especially when they are suspected or judged unlawful by many) be imposed on them for that end. This is plainly unlawful, and is the Cause of abundance of Divisions and Offences. If any say, the Rulers of the Congregation, (or Church, as we use to speak) may appoint divers things never appointed by God, Thorndike of Relig. Assem. ch. 9 p. 212. and many with him. if indifferent and not sinful in themselves, and require them to be owned and practised by all that shall be suffered in their Communion; and that they that oppose such things resolutely, are not to be born with but opposed, because such are Enemies to Public Order; that it's not lawful to Dispense with Public Order for their sake that are Weak, for so there will never be any Order. It's clear by what is laid down, they may not; and that these, and all other pretences are Vain. For if Persons holding all necessary Truth, Rom. 14. clear for this. Daven. on Col. 2.20. The Naked Truth, etc. may and aught to be received without owning many useful Truths revealed by God, than they that hold all necessary Truths, and many other useful Truths too, aught to be received without owning or practising such things as were never appointed by God, and they judge (though perhaps Erroneously) to be sinful, or at least very doubtful and Inconvenient: For if many of God's useful Truths are not to be pressed as Conditions of their Communion; much less may Ceremonies and needless Laws of weak (if not worldly) men, be pressed as necessary to it. Mr. Chillingworth is clear in this; and 'tis a wonder Arch Bishop Laud, and King James before him, were not so, but acted quite against this Principle which they highly owned * K. Cham at last saw this, Anno 1642. Answ. to the 19 Propos. would have tender Consciences exempt from such Ceremonies at are judged by some sober men to be indifferent, and by others absolutely unlawful. 'Tis related in the Life of Mornay du Plessis, that in the Year 1591. he Discoursed with an English Bishop, how ill it was for them in England to Silence and Punish Ministers for not using the Ceremonies; and that in the Year 1608. he wrote to the Lord Carew our Ambassador, to excite King James to procure an Union of all the Protestant Churches; and said, the King stood too much upon petty differences among his own Subjects, and pressing the Ceremonies upon them. And in the Year 1615. du Moulin was sent to the King about means to Unite all the Reformed Churches. But our great sin and misery is, that many who are for a great largeness as to useful things taught by Christ, are for great strictness as to Ceremonies and things taught only by Men. A Notorious Practice against this plain Truth. Some, possibly, are too strict in pressing the necessity of many useful things taught by God, as Conditions of Communion, but large as to things indifferent prescribed only by Men. This is a far less Fault. But the God of Mercy, though we press after all Truth, make us large and wise in both! and to Practise this, which hath been owned by many, but observed by few. Thirdly, Hence it follows, that the true Unity of the Church lies not in Uniformity, as many through Custom or Interest strongly imagine. For the true Unity of Christians lies in their Hearts and Souls; (the multitude of the Believers were of one Heart and Soul) and all that believe and obey the Great things of Christ, Acts 4.32. are truly United to him, and to each other, tho' they differ in useful things taught by Christ, and much more if in unnecessary things imposed only by Men: And the Apostles pressed not Uniformity in outward Rites, but this inward Unity; one Spirit, one Lord, one Faith, one Baptism, one God and Father of all, who is above all; Eph. 4.4, 5, 6. John 17.21. and through all, and in you all. And Christ our Lord, whose Prayers were always heard, prayed that his Followers might be one; which was never granted, if their Oneness lie in outward Uniformity. 'Twere well, if only some Fops said, there can be no Unity without Uniformity in lesser Things: Many Great and Worthy Persons stick too much in that Conceit, notwithstanding the Clear Demonstration to the contrary. But Unity in them is none of the Fundamentals, nor hath Christ laid our Unity on them, which are so many that Men would never agree in them. Besides, many Churches that had true Unity, had divers Forms of outward Administrations; and so may have yet; Socr. l. 5. c. 2●. Soz. l. 7. c. 29. Spond. anno 633. n. 10. and Uniformity in Worship was but late brought in. In Spain not till the year 633, in the Fourth Council of Toledo, and in many Kingdoms to this day, and among the Romanists themselves, there are varieties of Rites and Customs, tho' they agree in the main; and divers Orders of their Religious, to whom People of all sorts resort, are exempted from the Bishops. Further, People may have great Uniformity, and no Unity. They may sit together in the same Church, say the same words, and use the same gestures, and yet have their hearts full of Malice, and Enmity; and usually the bitterest Enemies of true Religion and Godliness, are most earnest for a Unity in needless Ceremonies, and formalities. It sticks much with many, that there can be no Decency or Order without Uniformity in Ceremonies; 1 Cor. 14.33.40. and that those who obey them not, are Contentious, and go against the Custom of the Churches of God. But this cannot prevail against a clear Demonstration. It's certain, all things must be done Decently, and in Order. Nature teaches this, tho' St. Paul had not mentioned it. But cannot things be so done, without a great many needless Commands of Men? Cannot Baptism be decently and in order Administered without the sign of the Cross, or the Lord's Supper without Kneeling, or a Surplice. What if some will stand with their faces towards the East, some otherwise, and most with their Eyes towards the Minister that Officiates, Luke 4.20. as Nature seems to teach? All sorts are for Order and Decency, and Believe God is not the Author of Confusion, but of Peace. But it's said, they that obey not such Orders are Contentious, and go against the Custom of the Churches of God. 1 Cor. 11.5.13.16. Not so, but they that needlessly impose them are Contentious, and go against the Custom of the Apostle, and the best Churches that imposed no such things. And the Custom there mentioned, for Women to have their Faces (not their Heads only) covered, was a laudable thing in the Judgement of all; and the contrary to it, seemed then to be even against Nature, as well as against the Mind of the Apostle; * Tertul. de veland. virginibus. c. 17. quae si fuerit in pectore, cognoscetur & in capite faeminarum. And if any of the things pressed now by some, were of that Nature, they would be very Contentious that would not obey them. And therefore all true Protestants at home and abroad (for to be sure they hold the Fundamentals) are one, and have a true Unity, tho' otherwise they differ in many things, and (to their shame) quarrel too. Which is a wondrous Comfort to all good Men, that bewail these Contentions, and labour to have them more United. Fourthly, It follows hence plainly, that none may endeavour by Craft or Force, to Root out and Destroy those that Build on the large and true Foundation, if they err in useful Truths, or will not join with them in the solemn Worship of God, or at least not constantly, but only some times. And they sin yet more, that set themselves chief to destroy those, that seem most seriously to Build on the true Foundation of Faith and Holiness. For if such be true Christians, and Members of Christ's Universal Church, and aught to be Cherished and Received into Particular Churches, without having other useful Truths, much less unnecessary things, imposed on them; then for certain they may not be destroyed by Vexations, Fines, Imprisonments, Dragooning, or Death. Those that are true Christians by Profession, much more if in reality, though they Err, are to be cherished by Particular Churches, and not to be so used. Especially, when our Holy Religion is not to be Propagated by Force or Violence; nor even Heretics and Schismatics, as many hold, are to be proceeded against in that manner, but only by Spiritual Censures and Weapons. Fifthly, It follows hence, That this and other Nations cannot be happy, unless we Build on larger Foundations than we have done; and more than most of the Lutherans or Calvinists, and others of the Reformation have hitherto done. The Misery of these parts of the World formerly, and to this day, comes in a great measure by going against this plain Truth. All generally run upon this, that there can be no Union or Quiet, unless we agree almost in all useful Truths taught by Christ, nay and in all things too appointed only by Men; And the hands of many who have Eminently owned this great Truth, have been chief in this Trespass; as King James, Arch Bishop Laud, and others. The Romanists have mightily darkened and opposed this great Truth, and few of us are yet throughly freed from those Principles wherewith they have long corrupted the World. And Dr. Henry Moor spoke not much amiss, (though he was sharply Censured for it by Dr. Beaumond) when he said, His Apology added to his Mystery of Iniquity, 1664. our Church is not quite emerged out of the general Apostasy; and that the Reformers having separated from the great Babylon have Built less and more tolerable ones, but not to be tolerated for ever. And it will be the glorious Work of great Princes, to cause the Public Constitutions about Religion in their Dominions, to be large and good; and such, as a great Part of the Holiest and best Christians may not be Excluded and Trampled upon, but taken in and Encouraged. But because all lies not on those that have Power to impose, but much also upon Private Christians; Sixthly, Hence also it follows plainly, That Persons and Churches that are better than others, are to own others if Built on the true Foundation, for true Christians and Churches; and those that are worse than others are to own those for true Christians and Churches that are better than they, and to love them as such. Some perhaps will say, yes, if they be in different Kingdoms, but not if they be in the same. But why not, though in the same Kingdom? Who made the distinction? Seventhly, That Persons and Churches Built upon the large and true Foundation of Faith and Love, are to strive to hold Communion one with another; The stronger and better, with those that are weaker, and the weaker with those that are better. It's a great Error to think we may separate for every cause, as the Jews did in their Divorces; and that there's no true way of Reforming but by Separateing: Therefore they do ill, that will not Communicate with Churches where they lawfully may, at least sometimes; and they do yet worse, that will hold no Communion with the best Churches, where the best Doctrine, Worship, and Spiritual helps for Souls are. Eighthly, That Persons, and Churches that own others for true Churches, may be obliged not to hold Communion with them in the Public Worship of God, at least not constantly. Not at all, because such Churches may practise things that are unlawful, and make them the Conditions of their Communion; or Persons may think such things unlawful which are not; and while their Error continues, they cannot join with them, without going against their Conscience. Not constantly, because such Churches may use many needless, inconvenient, and suspicious things, tho' they that dissent will not say they are absolutely unlawful; or may stick in their weaker beginnings, or go backward, and deny them the use of those Spiritual means which Christ hath given for the promoting their Salvation. Ninthly, That there may be true Christian Love between those who do not hold Public Communion with one another; because they may both be built on the true Foundation of Faith, and Love. And it's a fond imagination, (to which yet many are too subject) to think, that those that will not join with them, cannot love them; or that we must needs want love to those we cannot join with. To think so, is a great mistake, See Dr. Owen of Evangelical Love. disowned by all Sober Persons, and a cursed Root of bitterness, and I fear defiles many. 'Tis a sad thing to see this in so many, and is a sign that most build their Religion more upon lesser things, wherein the Life of it lies not, than on those main things wherein it lies. If any say, this will cast out Discipline, and many choice Truths of Christ, and introduce Erroneous Rotten Doctrines. I say it will not; for tho' People that are weak and disordered, may be true Christians, and Churches, it hinders not but that others may and aught to seek after Discipline, and Truth, and grow in the ways of God. And they do ill, whoever they are, that shall hinder this. And a great part of the Evil and Misery of the World lies here. To clear these Things yet more fully. If the Church of God be built upon such a large Foundation, it plainly follows, First, That they Err greatly, that make every useful Truth to be a Fundamental one, and they much more, that make their Great Errors to be of the Foundation on which the Church is built. The Romanists do so by their Creed of the Council of Trent, affirming none can be Saved that own it not. And they also, that set up Opinions of their own to be Fundamental; as those do, that hold Diocesan Episcopacy, and Ordination by it, so necessary, that there can be no true Church, nor Sacraments, nor Salvation (in an ordinary way) without it; and whoever else among us, that make any of their Opinions so absolutely necessary. Secondly, They Err greatly, that hold all great Errors to be Damnable Heresies; and all sinful Divisions to be Damnable Schisms. Thirdly, They Err greatly, that say People are Baptised into a Particular Church, or Party; and that therefore they forsake their Baptism, if at any time they cease to Worship God with that Church, or join with any other. For we are all Baptised into the Faith of Christ, admitted into the Universal Church that's built, on this large Foundation, and by one Spirit Baptised into one Body. 1 Cor. 12.13. But are there any that say so? I wish there were not. Fourthly, From hence it follows, that it's a Great Sin to confine the Church of God to any one Party of Christians whatsoever, and cast off others from belonging to it. Many are much inclined to impropriate Christ to their Party, Mead on Ezek. 37. v. 19 as it's said the Donatists of old did; but we must not Unsaint the whole World to Consecrate our own way; and they Err greatly, that set up particular Churches in opposition to others, and so as to disown other particular Churches that are true parts of the Universal. Many are apt to destroy God's Invisible Church by their Disputes about the Visible, which was appointed for the good of it, and to destroy many particular Visible Churches by their strange Notions of Particular or National Churches. Fifthly, that those of the Church of England that will never join in Worship with the Dissenters on the one hand, and those Dissenters on the other hand, that will never join with them, act against the plain light of this great Truth: And thus, many that differ most in other things, agree in this Dividing Principle, and are great hinderers of the Peace and Edification of the Church amongst us. The Non-Conformists are accused that they persuade People not to go to the Public Churches. This is very untrue of most of them. But it's most certain, that abundance of the Conformists make it their work to dissuade People from going to hear the Non-Conformists, tho' unblameable in their Life and Doctrine, and followers of Peace with them. They do it publicly with much vehemence in their Sermons, and privately in their Discourses. Some of them say, if any do, they renounce their Baptismal Covenant; some on their Deathbed, have solemnly engaged some of their Relations never to hear any of the Dissenters; and some of them have Preached in great Auditories, that a Heathen may be Saved, but that a Nonconformist cannot; not to mention other things. And who then are the People that seek for Peace, and who violently oppose it? Sixthly, Hence it follows not, That, If we may join with a Church sometimes, we are bound to do so always. Many build much upon this, and that People sin greatly if they do not. But this is a great Mistake. For it follows not, that what we may do sometimes, we must do always; for in many cases we do things sometimes, for several Reasons, which we will not, may not do always. Hundreds of Instances might be given, and strong Reasons too. By this Rule, we should be bound constantly to Communicate with the worst Churches, that we think we may Communicate with sometimes, but if we could sometimes Communicate with the Greek Churches in their way, would we always do it if we could do otherwise? Or with the Lutherans, would we always do it? Or if the Lutherans could join with us, (as the Synod at Charenton in France permitted them to do) would they do it always? Or if the Nonconformists can join sometimes with Churches where there are corrupt and unprofitable Ministers, scandalous and malicious People, divers bad impositions, and an exclusion of some things that Christ hath given for the Church's benefit, must they do so always? Besides, this would tempt the Nonconformists wholly to leave the Conformists Churches; for the Conformists argue thus. All Churches that may be sometimes Communicated with, ought always to be Communicated with: But the Conformists Churches (say the Dissenters) may sometimes be Communicated with, therefore they ought always be Communicated with. But the N. C. hereupon will argue thus: Those Churches we may not always Communicate with, we may never Communicate with; (so say the Conformists.) But the Conformists Churches may not always be Communicated with, (say the N. C.) Therefore they ought never be Communicated with. And this Arguing will be stronger with the N. C. than the other, because they are more strongly persuaded they ought not always to join with the Conformists, than that they ought to join with them sometimes. But this Principle is deeply laid in the hearts of many N. C.; Reformation, but not Separation; and they say, tho' they cannot Conform, they must Preach, and strive to save Souls, and in their places to reform what's amiss, tho' they say the Conformists Churches are not unlawful to be Communicated with. They own them as true Churches, and would help on the work of God that is done in them, and believe the Conformists also should own them, and be glad of their assistance. 7. Seventhly, That Wickedness in Heart and Life against Christ's Commands, destroys the Church, as well as Errors against his Truths. For a profession of Obedience to Christ is as necessary, as a profession of his Truth; and a sincere Obedience is as necessary to make one a true living Christian, as an unfeigned belief of the Truth: It's wickedness that tears the Church of God amongst us, and abroad, more than any thing; and Love (which includes Holiness) Unites it most, and builds it up. 1 Cor. 13. It's not so much difference in Judgement that causes our Divisions, as the wickedness and hatred of the Power of Godliness, and those that own it, tho' of the same way with them; and it's wickedness that chief leads People into bad Opinions. They therefore go against the Foundation of the Church that neglect it, and countenance the debauched World, Mr. Baxter's Book of Cain and Abel. or the formal dead World, and those that hate God. The great Enmity lies here, between the Godly, and the Wicked, the Seed of the Woman, and the Seed of the Serpent; and they do not build up, but pull down the Church, that take part with these. Luke 12. Our Lord came to send Fire on the Earth; not Peace, but a Sword: And whence is this, but from the wickedness of Men that Fights against him? 8. Eighthly, That Persons may be true Christians, tho' they Err, and go much against this main Truth. * Yet he that hateth his Brother is a Murderer, and no Murderer hath everlasting life abiding in him. 1 Joh. 3.15. Tho' they be Ignorant, or Err in divers useful Truths, and be Zealous for their Errors. Tho' they Practise divers things in their Lives, and in the Worship of God, which they ought not. Tho' they impose their Errors and Practices on others, as necessary to Communion with them. Tho' they Vex, Fine, Imprison, Banish, and use Cruelties against those that differ from them. Tho' they say, those that join not with them are no true Churches, nor can be Saved. And much more those, that own others for true Christians, and Churches, and Persecute them not, tho' they dare not hold Communion with them, when they might, and aught. For many of these, tho' they sin, and many of them very greatly, may not be in a state of Damnation; for they may do such things ignorantly, through Custom, Weakness, or Temptation; and may have in their Hearts true Faith in Jesus Christ, and Love to him, and his Saints, and be saved by a General Repentance. The Lutherans generally will not join with the Calvinists; nor our Conformists with the sober Dissenters; nor the Anabaptists with either; and who dare say that all of those are in a state of Damnation? Thus we see what need all sorts of Christians have of this Charitable but true Principle; and they especially, that are so forward to impose upon others, and exclaim against them, and Fine, Trouble, and Punish them too. But though some of these may be Saved, it highly concerns such to look well to themselves, that they be of that number; and not like those Jews of old, that strove to make the Scriptures serve their Gain and Ambition, Grotius on Mat. 21.38. thereby killing the Heir, that they might be Great, and Rule the People. 9 Ninthly, Hence it plainly follows, that this is the only true way to build up the Church of God. Not for People to Conform to all things in the places where they shall live; nor to require all to agree to all things taught by Christ, or invented by Men, and root out all that comply not; nor to make forms of Agreement in such words, as several Parties keeping their Opinions may agree in, as Melancthon, Bucer, and others in the beginning of the Reformation did; but plainly to lay down the great Things of the Gospel wherein we agree, omitting other things wherein we differ; and bearing with each other, and mutually loving and assisting each other. These Large and Sure Foundations will certainly lead us to this, and all that can be said against it, is but the effect of Prejudice, or Interest. The Lutherans and Calvinists by this means might have United, and a miserable Breach have been prevented. 'Tis not so small a thing we aim at, as an Union between the Presbyterians, and Congregational, (for wherein almost do they differ?) Nor only with the Godly Episcopal Men at home, but with all every where that build on the true Foundation, and hold nothing that overthrows it; as gross Idolatry, and damnable Heresies do. To approve what is good in all, and to cleave to what we judge best. To Communicate with others, at least sometimes; and if we cannot do that, yet to love them as the Servants of Christ, and seek their good. What mischiefs have been in the Christian World for want of this? Of old, to pass by many others. year 192 Victor Bishop of Rome, who Excommunicated the Churches of Asia for not keeping Easter on the Lord's Day. year 257 Stephen Bishop of Rome, who Condemned Cyprian and his Followers, for rebaptising those that had been Baptised by Schismatics. year 663 The Saxon Christians in England, who so opposed the Scotch who kept not Easter after the Roman way, that they would not receive Consecration from them, nor the Eucharist, nor give it to them; nay, and questioned the Baptism Administered by them. year 692 The Latin and Greek Churches separated about Fasting on Saturdays, eating Blood, Unleavened Bread in the Eucharist, etc. Their Quarrel increased under Photius, upon the Nice Dispute of the Procession of the Holy Ghost from the Father and the Son, and not only by the Son; tho' the Superiority of the Bishop of Rome over the Bishop of C. P. was in the bottom. years 1054. 1213. 1274. Leo IX Excommunicated the Greeks, and Humbert wrote against them. And the Latins when they took CP. Imprisoned, and cruelly used the Greek Priests, for not using the Roman Ceremonies; and the Greeks abhorred them, scraped the Altars where they had said Mass, etc. An Union was made at the second Council at Lions, but the Greeks so opposed it at CP. that Michael Palaeologus the Emperor who procured it, was so hated, that when he died, he was not suffered to be publicly Buried. year 1439 And Union made again at Florence; but Marcus Ephesius, and Geo: Scholarius opposed it, and it came to nothing. year 1564 The Roman Church is yet grown higher, enjoins the Council of Trent, and the Creed of it, and Damns all that own it not. 'Twere well if by these Miscarriages, Protestants both here, and abroad, had ●nt●●● more Wisdom, and had avoided those Contests that have been among them. God grant we may be Wiser for the future. 10. Tenthly, This must needs be most agreeable to Princes and Rulers that unfeignedly endeavour to Promote the Kingdom of God. Not to say there's a Moral impossibility of Peace in a State, without a strict Uniformity in the Church. Not to force Men to the same Opinion, and Practice in all things, and to vex and destroy all that differ from them, whether upon right or mistaken grounds. This Course hath been long taken by most, and will not do; and no wonder, for it's not of God; not according to the clear Truth laid down in Scripture by our Great Teacher sent by God, nor according to the Rules of true Wisdom. For what Wise and Great Prince would be at the head of a Party only, and tempt all others to hate him? What great Things can he propose to do in the World, or have any hope to effect? Whereas the other way is of God, speaks Universal Goodness, and can be grievous to none, but to blind Superstitious People; and to such Mean and Wicked Persons, whose United Carnal Interests lead them to Sacrifice the welfare of the World to their particular Lusts, which at length oft ends in their own ruin. But when God shall arise to do good to the World, (which we hope he will, tho' we deserve it not) he will raise up Heroic Princes, and enable them to break the Yokes of Superstitious and Designing Men, and promote Truth and Love; who shall Cherish the Good, Protect the Peaceable, People of all sorts from their Mistakes by all fair means, and tread down none but those that Fight against these things. And it's evident, that Statesmen ofttimes have Larger and Righter Thoughts, than many that poor on Books, and refine upon Religion; and oft prove like the Princes that delivered good Jeremiah from the hands of those Priests and Prophets that would have destroyed him for speaking the Truth, which God sent him to do. Jer. 26.10.16. This main Principle, and the Plain Consequences from it, may be displeasing to divers; but it is a Great Truth of God, and will prevail in his due time. FINIS. ERRATA. PAge 1. line 28. after Holy Scriptures add a Colon: p. 2. l. 14. after God's Church add a Colon: l. 49. for choose, read choose. p. 4. l. 8. to such as necessary, add a Comma at such, p. 5. l. 10. for any useful, read many useful. l. 39 for Muolin, r. Moulin. p. 6. l. 6. after themselves, add a Comma. p. 7. l. 12. for others ore, r. others, are.