be Impregnable and Invincible The Gates of Hell shall not prevaile against her A promise ever made good to the Whole Body of the catholick-Catholick-Visible as it is to every Individual Member of the Catholick-Invisible-Church 2. That the Vnion which is between Christ and Particular Visible Professors and Churches parts of the Church Catholick-Visible may be broken and interrupted is a truth that hath been verified in many sad experiences forasmuch as all are not Israel that are called Israel Many Particular Churches and Councels however our Neighbours in the Church of Rome amongst the rest of their Romish strange-fire ascribe an Infallibility and unerring Quality to them yet are known to have so far degenerated as to become instead of Churches of Christ Synagogues of Satan witnesse the Churches of Asia which though once recorded for Golden Candlesticks Rev. 2. yet are at this day the Receptacles of Mahometan Idolatry Judea that degenerate Vine Rome that Adulterate See c. But this is not only Schism but Apostacy being a degeneracy from the true Catholick-Apostolick Faith and a Separation from or not holding of the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Col. 2.19 which is inconsistent not onely with the Vnity but with the Verity and very Being of a true Church whence those Churches are deservedly called Apostatical as well as Schismatical and Renegadoes or Fugitives from the Faith of Christ such as Parphyrie Julian miserable Spira and such like who have of Visible and Professed Members of the Body become Enemies to the Head some of them turning open Persecutors of that Faith whereof they were once Professors are not barely called Separatists but branded for cursed Apostates 3. The Communion wherein the Members of this great Corporation the Church catholick-Catholick-Visible are by vertue of their Common Profession of the true Religion and Faith of Christ united one with another is subject to a twofold Schism or breach viz 1. A breach in the Church and 2. A breach from the Church The first consists in Intestine Divisions and differences either 1. in point of Judgement and that principally about matters either of Discipline or Worship if the Errour be in a point fundamental or incorrigibly persisted in it is then Heresie which St. Augustine calls Schisma inveteratum or else 2. in point of Charity and Christian Love The second consists in a degeneracy from the true Religien and a voluntary relinquishing of a Church-state but this is as I have said above of not holding of the Head not Schisme onely but Apostacy a Cat holick and Vniversal Separation for one that thus relinquisheth Christs Body-Catholick separates from it Tanquam Membrum ab Integro as a Member from the Whole now as a Leg or Arm when lost ceaseth to be a member of the body Natural to which it was united even so a Professor thus degenerated ceaseth In statu quo without recovery by repentance to be a Member of this Body Mysticall Whereas many are most justly condemned for Separatists I shall not need to name any who yet while they hold the Head and professedly own the Catholick-Apostolick Faith of Christ cannot be disowned for Members of the Body Branches in the Vine Part of the Mystical Building the Church catholick-Catholick-Visible Church-Communion is distinguishable into 1. Real 2. Pesonal There is a Real Community and a Personal Society now though those Separatists refuse by way of Personal Association to communicate with that Church from which they separate yet they continue a Real Saint-Communion and Fellowship with her in the Enjoyment of the same Objective Ordinances Prayer Word and Sacraments and therefore notwithstanding their Separation from a Particular they cease not to be Members of the Catholick Church Real Community being maintained though Personal Society be unjustly denyed The Third Church-Vnion is that Social-Local-Joynt-Fellowship wherein the Members of a Particular Church are united one with another not only by the Profession of the same Faith and Religion all the Members of the Catholick and Vniversal Church are thus united but in the participation of the same Ordinances Administrations and instituted worship of Christ in a particular place where there is fitting opportunity of executing and yielding due observance to Rules of Joynt-Communion which is not a thing possible for the Vniversal Church now through numerosity and multitude though once it was viz when the whole Catholick-Christian Church consisted of about but 120. Members in all Act. 1.15 Now This Comunion may admit of a twofold breach viz. 1. Schism in the Church 2. Separation from the Church as the breach in the Church Catholick before The first is a breach either 1. in point of Judgement and Opinion or 2. in point of Charity and Christian Affection the too too frequent issue and result of the other 't is chiefely the former I presume that Sr. Augustine calls Dissidium Congregationis Church-dissention the latter he calls Odium Fraternum Brother-hatred and dis-affection both sad Church-Rents What when Lot and Abraham Brethren are at strife when Brethren fall out by the way Separation from the Church is either 1. Partial 2. Total 1. Negative 2. Positive 1. A Partial Separation when we decline Communion with the Church in some Ordinances but joyn with her in others as in Prayer but not in hearing of the Word or in both those but not in the Saerament 2. A Total Separation is an Vniversal declension of Communion with a Church in every Ordinance 1. Negative Separation when we withdraw from Communion with some Church not joyning with any other but continuing in hopes and expectation of the happy amendment of that Church from which we withdraw with a purpose of returning to her when reformed 2 Positive Separation when we do not only decline Communion with a Church but divide into several Parties Combinations and new Conventions as probably 't was amongst the Corinthians One saying I am of Paul another I am of Apollo a third I am of Cephas c. 1 Cor. 1.12 embodying in several Church-wayes setting up Altar against Altar and Threshold against Threshold Separation from the Church may be Culpable or Inculpable Lawful or Vnlawful and that more or lesse according to its Grounds and Causes Now the only lawfull Grounds or Causes of a Total-Positive Separation are usually reckoned three viz. 1. Intolerable Persecution from Persons 2. Damnable Heresie in poynt of Doctrine 3. Grosse Idolatry in poynt of Worship These are the Grounds of our just Departure from the Tyrannical Heretical Idololatrical Church of Rome O happy Divorce may the Lord perpetuate it that we may never say a Confederacy to her again Isa 8.12 but upon Gods own Terms of Accommodation Let them return unto thee but return not thou unto them Jer. 15.19 Again when the Corruptions of a Church are such as that one cannot communicate with her without sin unavoydably That seems to me to be a just
Church of England in her Liturgy or Common-Prayer commonly called Divine Service is Communion with the Church-Visible in Solemn and Publique Worship and then the Conclusion must be Therefore Communion with the Church of England in her Liturgy and Common-Prayer is an Essential part of the sanctification of the Sabbath or Lords day and a positive indispensable duty c. and by consequence Non-Communion c. must be a breach of duty and therefore a sin viz SCHISM REMONS Honoured Friend My Answer to this shall be threefold Viz 1. By way of Concession 2. By way of Distinction 3. By way of Retortion 1. By way of Concession That the Church of England That is the Community of Christians in this Nation concorporated by Baptism professing the true God and Jesus Christ and subjected to the Word and Sacraments c. is a true Church cannot in justice be denyed Her Primitive Constitution being by History Times Index and our best Intelligencer touching Antiquity known to have been Apostolical administers to me no occasion of doubt in the thing But whoever were the Seminary Founders thereof whether Simon Zelotes or Joseph of Arimathea Christs Immediate Emissaries or Aristobolus or Augustine the Monk 't is no matter of Faith only let none despise-his Birth-right as Esau did his O what a happinesse is it that our Native Land should be a thus Consecrated Soil and that we should be by birth in this respect Sons of the Church Visible Church Members The Inroades of Popery into this Iland since the Sun of Righteousnesse first rose herein have been both various and violent and what they may further be God knows but God hath safe-kept his English-Ark in the midst of that Deluge the Rock of Ages hath hitherto been her Ararat By no Antichristian Inundations was she ever as yet totally overwhelmed Popery spoiled her Beauty but did not destroy her Being Mr. Crofton turning Confessor hath acknowledged this Churches present Corruptions as well in Things viz Worship and Ordinances therein administrable by as in Persons both Ministers and People Visible Members the Integral Parts thereof But a True Church is one thing a Pure Church another Here is the New-Creature Hereafter onely the Pure-Creature Now the question is not about Church-purity alas Adulterate Mixtures and Innovations in the Worship of God are a too too plain confutation of this now but Church-Entity the Truth and Being of the Church which our English Donatists Mr. Crofton may know whom I mean having formerly well nigh confounded did like their Progenitors most sacriledgiously monopolize the Church of Christ in this Nation confining the Formality and therefore the Truth and very Essence of a Church within the narrow compasse of their Confederate Members as if it had not been possible for their Ark to contain a Cham or for Tares to grow within their Inclosure God will I hope humble them for it Truth we must needs ascribe to the Church of England while She professedly owns the Faith of Christ and the True Religion For the Truth of Religion proves the Entity or Being as the Power of Religion the Purity of a Church while She owns the Head she must not be disowned for a Part of the Body the Church catholick-Catholick-Visible while She separates not from Christ we have no warrant totally and positively to separate from Her She may be Christs Spouse viz Visibly and Professedly though not a Chast-Virgin-Spouse a Wife though an Adulteresse retaining her Affinity though not her Virginity Corruptions in the Church are either 1. Personal or 2. Real Real again either or 1. Substantial and Intrinsecal 2. Circumstantial and Extrinsecal The latter is Mr. Croftons own distinction though possibly he and I may differ in the application of it Personal Corruptions in Scandalous Professors or Visible Church Members Ministers as well as others the Hophnie's and Phinehas's of our age defile a Church Corruptions Objective and Real though onely Circumstantial and Extrinsecal in Outward Rites and Ceremonies or corrupt Modes and Methods of Administration as the Antiquated Jewish Vestments Crosse in Baptisme Kneeling at the Supper c. adulterate a Church Corruptions Substantial and Intrinsecal which are Church-wasting Corruptions the very Vitals and Intrinsecals of Religion being by them destroyed do ipso facto actually divorce a Church from Christ those are the steps of Church-Apostacy when the Wife becomes a Lewd-Woman Single Fornication in the first Adultery in the second A Bill of Divorce in the last The Church of England is too truly chargeable with the two first but not with the last as is the Church of Rome she having not as yet I pray God she never may with her degenerated from a Christian Church into an Antichristian See nor her Members with hers from Professors to Persecutors of the Faith not holding the True Head but setting up ANOTHER NAME being in Doctrine damnably Heretical in Worship grossely Idolatrous in both Antichristian The Essentials Constitutive of a True Church are 1. the Head 2. the Body 3. the Vnion that is between them which three concurring in the Church of England Christ being her professed Head she being Christs professed Body and the Catholick-Faith being the Vnion-Bond whereby they are coupled together She cannot in justice be denyed to be a True though the Lord knows far from a Pure Church Vid. Jun. lib. de Ecclesia Herein I agree with Mr. Crofton 2. By way of Distinction Two things are here to be distinguished viz. 1. Communion with the church-Church-Visible 2. Solemn and Publick Worship 1. There is a twofold Communion viz. One by Profession Another by Participation 1. Church-Communion by way of Common Profession of the same true Religion Faith Doctrine and institured worship of Christ by vertue whereof all the Members of the Church Catholick Visible throughout the World are concorporated and embodyed one with another and all of them with Christ as a Publick Head Catholick Faith being the ground of Catholick Communion the main Ligament of the great Body Mystical is not only a Duty but a Priviledge too indispensably necessary to salvation Extra Ecclesiam nulla salus is a severe Maxim not more known then true no Salvation ordinarily without the Churches Line of Communication The Church is Gods Inclosure Cant. 9.12 his Nursery planted with the Trees of Righteousnesse without whose Pale and Boundaries all that die doe perish Ah my Dear Friend Let me rather be a Myrtle in the Vineyard then a Cedar in the Forrest 'T were better England should be unpeopled then unchurched A Church-lesse People is a Christ-lesse People and if Christ-lesse then Hope-lesse Ephes 2.12 Christ is the Head of the Body the Church Coll. 1.18 No Vnion with this Head without Communion with this Body Christ must be professed or else never possessed no Saint-State without a Church-State no Call by the Spirit without a Call by the Word first so that no Word no Life Rom. 10.13 14. Whosoever shall call upon the Name of the Lord
Communion is to me an Argument of Connivance Ah! Rom. 14.22 my Good Friend Happy is he that condemneth not himself in that thing which he alloweth How can I countenance or communicate in that Worship whereof I am bound constantly to endeavour the Reformation Yes saith Mr. Crofton very well while the Matter is good the outward Mode or Method only bad This is his Recocta Crambe but he must prove the Whole Frame and Constitution good which as yet he hath not done else 't is but a meer evasion Now let me ask What is it that he is bound to reform Is it the Matter of the Liturgy c. Or the Outward Mode only or the Constitution and Whole Frame of such a VVorship the Whole Frame and Constitution surely a piece of Adulterate Worship else why was it ever wholly exploded and ejected But This Reformation is to be endeavoured only in our several Places and Capacities Truth Buth the Negative Part obliegeth ad semper thus Though I cannot go on yet I am bound never to go back my Progress may be obstructed but my Regress is not the reby warranted If my Sun be hindered in its Course let it stand still rather then goe one much less ten degrees backward My Positive endeavours may be ad extrinseco obviated so that I can not reform but the Moral Obligation cannot be violated so that I must not retreat the Negative is the least that I am in the case oblieged to Now If by Mr. Croftons own Rule Page 28. Error cui non resistitur approbatur the non-resistance of Errour viz. when 't is in our power to give a stop be an Allowance of it and Connivance be an Act and Argument of Affection what must Personal Communion in the Liturgy and Common-Prayer be surely an Act and Argument of Connivance in Allowance of and Affection to it And how inconsistent this is with his alleadged Zeal Care and Contest for and due uninterrupted Endeavours of Reformation c. let the impartial judg Sir I need not to tell you that I am under no Obligation from the Oath commonly called the Solemn League and Covenant I never took That more then the slavish Engagement which you well know who then can imagine that I should once plead That But had it been my sad Lot to be either through a Precipitant Zeal the Predominant humour of former Times entangled or by the circumventing Perswasives of Covenant-Zealots inveagled into such a Labyrinth and yet free yea forward with Mr. Crofton and other Reverend and VVorthy Presbiters to swallow down Common-Prayer and to proselyte others to Communion therein I should have owned my self a perpetual Debtour to King and Parliament for a Release whose Wisdome judged it fit to open a door of Liberty by disanulling that Oath But I go on Reformation and Separation saith he whereof Voluntary Non-Communion is the Privative Part though confounded Page 30. yet are in themselves vastly different inconsistent and destructive each to other Ans 1. Separation from the Common-Prayer is an Act of Reformation being a Continuation of Reforming Endeavours in this juncture of time wherein Scrupulous Weaklings are loth to contribute to the maintaining of That by their Practice which after Solemn Ejection is returned and retained by Power 'T is Negative Reformation an Act of Primitive Zeal whereby those Persons refuse to conform to what they cannot positively reforme the same Principle oblieging them to decline and disown it when after Expulsion restored that at first oblieged them and possibly Mr. Crofton too to that Expulsion 'T were strange if it should be otherwise 2. Separation sinfull and Reformation are indeed inconsistent and destructive each to other Virtus stat in medio Reformation which supposeth hurch Entity is an Act of Vertue equally opposite to those Extreams Superstition and Separation the Scylla and Charybdis the two Rocks upon either of which the Mysticall Ark the Church is in danger of being split the one being destructive to Church-Purity the other to Church-Vnity as hath been said so that That very Principle which obliegeth to Reformation be it Conscience or Conscience under such or such Enforcements c. doth ipso facto obliege to an Equal abhorrency and detestation of Both And thus Schism I abominate 't is a thing my Soule loathes I desire to keep the Vnity of the Spirit in the Bond of Peace Mr. Crofton wrongs me if he thinks otherwise for I am sufficiently apprehensive how neer Church-Rents border upon Church-Ruine But now That Separation onely is Sinful and Schismatical which is Causelesse and not warranted by the often mentioned Case of Real-Inevitable-Necessity which will acquit me from such an Imputation who communicate with the Church of England in Prayer Praise the Word Parts of True Divine Worship but decline and modestly refuse Communion with her onely in those two things viz 1. Her Liturgy and Common-Prayer 2. The Sacrament of the Lords Supper under the present Method of Administration and Appendices the first appearing to be no part of Christs Instituted Worship the second though for substance a Part of Christs Instituted Worship yet being by Superstition and Adulterate Mixtures of Pharisaical Leaven with the Sacramental Bread c. so extreamly corrupted that I cannot communicate with her therein without sin I cannot partake of the Sacrament but that I must partake of the attending Superstition too I cannot celebrate the Death-memorial of a Crucified Lord but that I must by sin crucifie that Lord afresh and thus Commemorate his Death with his Death I must add 3. There is a Separation Passive whereby Pastors are separated from their People their Charge and a breach made upon their Joynt-Communion Hereby judge who are the greatest Schismaticks Those who are separated being by a Violent Interruption at first driven away and by Prevalent Corruptions at least in the Things just now mentioned kept away and barred from Communion c. or Those who cause that Separation This is a Poenal Evil the Condigne punishment of our Laodicean Neutrality and Lukewarmnesse in the work of Reformation there have been in former times too too many Jehu-like Reformers who have made Religion to stoop to a Carnal Interest to Secular and Selfish Ends and Aimes this hath kindled a fire in Heaven which nothing but Prayers and Tears c. can quench for This Psal 78.21 A fire is kindled against Jacob and anger also is come up against our Brittish-Israel Isa 43.28 Ah! for this hath God profaned the Princes of the Sanctuary I cannot saith he page 31. without trembling consider the Circumcised Sects in the Church of Corinth are charged to have left the Head by leaving the Body Col. 2.19 c. Ans 1. This is a strange Argument to be urged against his censured Non-Communicants unless they be proved to be such as by his own confession those whom the Apostle there taxeth were viz Circumcised Sects or guilty of such Corruptions as will amount to
a Not holding of the Head the thing there charged upon those Circumcised Sects and as justly chargeable upon all Judaizing Christians who contend for the Introduction and Retention of the Antiquated Jewish Rites and Ceremonies in the Christian Church 1 Joh. 4.3 Qui negat Christum in Carne venisse Ive est Antichristus Tertul lib. de carne Christi for this is virtually to deny that the Son of God is come in the flesh He being the Body and Substance presigured and shaddowed thereby This is Real Antichristianism Enough to turn a Bethel into a Bethaven Now who in England are most Criminal herein who most exposed to the Apostolick Censure let an Altar and Organ and other Romish Reliques and Jewish Popish Ceremonies witnesse Ah * Judg. 6 32. Jerub-baals are rare in our age Is this Reformation Yes such another as was that of King Henry the Eighth when he had renounced the Popish Jurisdiction but retained the Ceremonies whom Luther that great German-Reformado upbraided with a He hath killed the Popes Body but saved his Soul Yet 2. That the Church is Gods Ark of Salvation and therefore not to be totally and universally forsaken upon perill of inevitable Ruine is a received principle with me The Church is both an Ark of Safety and an Ark of Plenty It saves both from drowning and starving Noahs Ark saved from the Deluge all that were in it and none but those The Ark under the Law contained in it three things viz Aarons Rod the Tables of Testimony the Pot of Manna Heb. 9.4 This Ark represented the Church Aarons Rod Discipline the Tables of Testimony the Word and the Pot of Manna the Sacrament Where is either Soul-Safety or Soul-Plenty to be had but within the Verge and Limits of the Church This is the only Ark that can land us safe at the Heavenly Haven the Land of Rest so that Vniversal Separation must needs forestall Salvation But enough of that Generalia non pungunt CONSID. 3. Page 37. Scandal is an Argument of no strength when pleaded to supersede or condemn a Positive duty Remons 1. Who denies that But Communion with the Church of England in her Common-Prayer it being none of Christs Instituted Worship is not as yet proved to be a Positive duty What Communion hath light with darkness 2 Cor. 6.14.16 But 2. Scandal is an Argument of strength when pleaded in matters of Indifferency by his own confession P. 39. now such I hope he will grant which I cannot as yet do our Liturgy and Common-Prayer to be unless he say as a Reverend Bishop one of the greatest in this Nation once upon occasion said to me who when I humbly desired to know wherein the weak were to be indulged was pleased to resolve it into Things Indifferent and I assuming that a Liturgy or Common-Prayer is a Thing Indifferent replyed 'T is not Indifferent when imposed And then sarewell Christian Liberty for there is nothing Indifferent in Actu exercito or when imposed But Right Reverend Fathers c. what a wofull case is this You tell us that in things Indifferent we are to indulge the weak and yet by reason of your Impositions you leave nothing Indifferent far be it from You to render that Necessary by Your Law which you grant should be left Arbitrary by Gods Own There is an Indulgency you grant allowed us by the Law of God Rom. 14.13 15 21. 1 Cor. 8.9 13. and yet how are we abridged of it by the Laws of Men Is this Charity or is it Sacriledge Now 3. VVhy may not Scandal accrue from Mr. Croftons Communion in as well as from his Conformity to the Common-Prayer May not a weak Brother hereby suffer in the tortures of a Scrupulous Conscience being racked between his own doubts and the Offenders Practice Or may not this administer to him an occasion of sinning either in his condemning of that which may be Lawful to Mr. Crofton seeming Vnlawful to him or in doing what yet he condemns or doubteth of being animated thereunto by Mr Croftons Practice Or may not this tend to the hardening of men in sin And is not this Real Scandal being Factum quo alius deterior redditur Amandus Polanus Synt. Theol. l. 6. c. 3. I dare say many Non-Conforming Ministers who have judged a set Form of Prayer to be Lawful in it self and therefore a thing which might be used without any trespass upon either the Law of Piety the Word or the Law of Purity Conscience who yet would have totally declined it upon the account of the Law of Charity fearing least they should destroy him or them with their meat for whom Christ died Rom. 14.15 Now 't were strange if this were an Argument strong enough against Conformity and yet an Argument of no strength against Communion But Scandal in this case is Offence taken only not given This is as Common as the Prayer it self but 't is assumed gratis However 4. Admit it were scandalum accep um an offence taken and groundless Shall there be no Indulgency shewed in that case What shall we think of the Christians in the Primitive times the weaker had no cause or ground to be offended with the stronger about their Indifferent use of mean Christ having purchased for them an absclute liberty therein yet what strict laws are by St. Paul enacted against the scandalizing of such and is it nor his own Personal Resolve in the case to become a perpetual Debtor to 〈◊〉 Bell rather than a Debtor to the law of Charity 1 Cor. 8 13. This was my Reply to that Reverend Bishop when he was pleased to assert that the weak are not at all to be indulged where there is no cause or ground of offence and if there be any real ground of offence how can they be called weak strange Diocesian Doctrine CONSI 4. I am not without the Caution and Conduct of the seber Godly Learned Promoters Purjuers of a Perfect Compleat Reformation Remon 1. 'T is strange Mr. Crofton should argue from Communion amongst Distinct Churches against the present Non-Communion of Particular Members of one the same Church since that which is between the other Reformed Churches and this of England is a Communion not by way of Participation or Joynt-Fellowship c. but of Profession of the fame true Religion only which I have here owned and asserted 2. There are indeed Liturgies used though not imposed in some of those Reformed Churches But though they are not Mala peruse yet this proves them not Authentique more than the Priests and Levites Sacrificing in the High Places 1 Chr. 16.39 proves those Lawful why then may they not be looked upon as Spots in their Feasts God conniving at those in Christians as He did at Polygamy amongst the Jews which yet he did not approve of 3. Mr. Croftons Instance in the Primitive Non-Conformists is wide of that of the Modern for our Communion in the Liturgy and Common-Prayer were a Relapse and Return into I am loath to say an Egyptian darkness after a Noon-day Sunshine of the Gospel and that by Mr. Croftons own grant after Sacred and Solemn Ex ulsion thereof now Promâ—ters of Reformation are no Patterns of a Retrogradation ah this may humble Englands declining Sun lengthned Shaddowe Jer. 4.6 'T is Low Water in the Sanctuary out English Ark is retarded in Her Voyage Heaven-ward Wind bound by Ser-Forms c. saint Gailes of the Spirit perswaded I am were those Worthies now alive they would be loth to become Baals either Advocates or Adherents 4. What does Mr. Crofton think of the thousands of Non Conforming Ministers in our days who in my mind deserve the name of Church as well as any Papal Conclave or Prelatical Convocation in the world But however 5. I must not draw every Example into a Rule Judaizing Peters I must not pattern by Mr. Crofton and his Liturgy-Communicant-Fellow Presbyters I respect and reverence but he he a MOSES be he an AARON I have no warrant to follow him any further then he is a Follower of Christ 1 Cor. 11.1 Now Dear Sir The good Spirit of God be your Convoy to guid you through the Syrtes of this World in a straight course Canaan-ward that you may not split upon the Rock either of Church-rending Separation on the one nor Church-Adulterating-Superstition on the other hand till he at length land you sale within the Vail T. P. FINIS
Jerub-baal OR THE Pleader impleaded BEING An Answer to Mr. Croftons lately published Plea for Communion with the Church under her present Corruptions c. Entituled Reformation not Separation By way of humble Remonstrance thereunto SHEWING That Non-Communion with the Church of England in her Liturgy and Common-Prayer in those that yet joyn with her in the substantial Ordinances and instituted Worship of Christ is no Schism and that Such are unjustly called Separatists In a Letter written by T. P. for the private satisfaction of a Friend and by him published for Common benefit In cujus perniciem aliquando convenimus hoc sumus congregati quod et dispersi hoc universi quod et singuli neminem laedentes neminem contristantes Tertul. Apolog. adversus Gent. LONDON Printed in the Yeare 1662. A Letter Written by T. P. for the satisfaction of a Friend in case of Non-Communion with the Church of England in her Liturgy and Common-Prayer Honoured Sir SChism being a dissolution and breach of Vnion 't will not be amisse if for the better understanding of the nature of the Schism in question we make some enquiry into that Church-Vnion whereof it is a breach Now from the distinct notions and acceptions of the Church the nature of Church-Vnion will best appear The Church of Christ even that which is Militant for the Triumphant comes not here to be considered is usually distinguished into 1. Catholick 2. Particular The Catholick Church again into 1. Visible 2. Invisible 1. The Catholick Visible Church is the Vniversality of Persons called by the Word into External Fellowship with Christ and Communion amongst themselves professing the true Religion the Faith Doctrine and Worship of Christ throughout the world called Visible in respect of Outward Administration and Profession 2. The Catholick-Invisible Church is the Collective Body of the truly Faithfull the compleat Quorum of the Elect Gods Chosen ones called out of the whole World of Mankind into an intimate Vnion with Christ and Communion one with another not only externally by the Word but effectually and internally by Gods holy Spirit called Invisible no◠quá Men but quá Elect the Man is seen but not the Christian The Lord only knoweth them that are his 2 Tim. 2.19 The Church-Catholick is under both those considerations called the Mystical Body of Christ viz. 1. By League Outward Profession under the former 2. By true Faith and real Possession under the latter Christ is a Common Head both to the one and to the other 2. A Particular Church is a Society or Societies of Persons called to the participation of and subjected to the Ordinances and instituted worship of Christ under certain external Rules accommodated for Local Joynt-Communion therein in a particular place Such are the English French Dutch Churches and such like including Parochial Distributions and Congregations as the Church Catholick includes them viz. as a totum Integrale or Vniversale so as that nec totum recte de una praedicetur nec una totum sibi vindicare possit saith Junius lib. de Ecclesia though the Papists make a kind of Monopoly of their Romish Church obtruding it for a Catholick yea the only Catholick Church in the World and thus by a cursed Sacriledge impropriate as I may say the Church of Christ This Distinct Notion of the Church ariseth from the diversified Nature of her Members the Constitutive Matter thereof who may be considered either 1. as Professors of the Faith of Christ in obedience to an Externall Call by the Word those constitute the Church Catholick-Visible or 2. as Possessors of Christ by Faith true Believers in Obedience to an Internall Call by the Spirit those constitute the Church Catholick-Invisible or 3. as Partakers of the same Ordinances and instituted worship of Christ in a particular place in Obedience to a Providential Call and in answer to an Opportunity serving thereunto those constitute a Particular Church so that the same Persons may be Members of the Church under that threefold consideration at once Church-Vnion then must be threefold or considerable under a threefold Notion 1. The First is the Vnion of the Members of the Church Catholick-Invisible with Christ and their Communion amongst themselves wherein they are through the Inhabitation and Indwelling of the same Holy Spirit in all and by vertue of a true Faith joyntly incorporated into Christ and concorporated one with another as Fellow-Members of the same Select Fraternity the Son of God having assumed their Persons into a Mystical as well as their Nature into a Personal Vnion with himself Now Sir This Vnion admits of no breach Christ and his Elect Members the true Branches of that true Vine are inseperably conjoined their Persons as well as their Nature are eternally matched and married to Christ the Mystical Vnion of the one is indissoluble as well as the Personall Vnion of the other with him There is no fear of a divorce here neither can the Body be severed from the Head nor any one Member from the Body the Members may quarrel an Israelite with an Israelite thus we read that Paul and Barnabas did contest and contend so fiercely that their Paroxysme of strife ended in Separation Act. 15.39 Yea they may joyn to their breach of Society a breach of Charity in some degree but neither is the one nor the other a dissolution of that Internal Union whereby the truly Faithfull are coupled together one with another and all of them joyntly with their Common Head Christ The Vinculum Vnionis the Conjugal-Vnion-Knot viz true Faith or the spirit of grace in the Faithfull being altogether inviolable The Holy Ghost is the Fountain-Radical of Faith as of all other Graces and therefore of this Communion One Spirit quickening influencing both Head and Members in the Mystical as one Soul conveys life and sense to all the Members of the Natural Body and hence 't is I conceive that Christ and Beleevers are said to be not One Body onely but One Spirit viz in Esse Mystico 1 Cor. 6.17 Now this same Spirit may suspend his influences viz Comfortable and Augmentative not Vital as in the dark and solitary dayes of soule-desertion and Faith may in such a case be much weakened and impaired viz in its Graduals but True Faith being the Seed of God 1 John 3.9 is in Esse vitali as to its Truth and Nature intrinsecally permanent an irreradicable principle Perseverance and indeficiency being its Genuine property as well as Christs purchase Luke 22.32 there is a kind of Immortality in it So that as there is a weaknesse in the strongest Faith so there is truth in the weakest now this Vnion depends not upon the strength but upon the truth of Faith and not upon the Gradual Communications but upon the Radical Inhabitation of the Spirit Such a suspension then is unfitly termed a seperation David lost Comfort but not the Comforter Psal 51.11 12. or if we grant with some that it is a
breach in tantum though not in totum a breach in yet 't is no interruption or breach of Vnion but rather a temporary intermission of Comfortable Communion What though the Trees of Righteousnesse have their Autumn-season their fall of the leaf the trees of the Vineyard as well as those of the Forrest There is still an Indeficient principle of life in them by vertue of their incision and ingrasture into their Common Root Christ the Tree of Life This is both defensive and offensive Armour against our Arminian Adversaries who daringly assert a Schism and Seperation here de possibilis that is that 't is possible for the truly Faithfull totally and finally to apostatize from Christ and thus of true Converts to become very Cast-awayes sad doctrine Might we receive what they obtrude for Orthodoxy verily we might betake our selves to our pen and write our faith vain all our prayers lost and our selves of all men most miserable If the foundation be destroyed what can the Righteous do But now here is the Beleevers Fort-Royal namely his Inviolable Conjunction with his Living Head Christ this is an impregnable bottom of Saint-stability groud of Christian-perseverance and guard against their total-final Apostacy Quatenus unimur munimur this Vnity is our Safety By vertue of this to speak a big word the State of grace is equally safe though not equally comfortable with the State of glory and the Spiritual State of the weakest equally safe though not equally comfortable with that of the strongest Beleever salvation being annexed to a Real Vnion with Christ which is grounded on the truth of Faith not to comfortable Communion with him which ordinarily attends the raised degrees and strength of Faith Conclude we then all the Members yea the very meanest of the Church Invisible to be in this sense Invincible Obeunt non pereunt dye they must perish they shall not cannot None of them is lost The second is that Vnion and Communion wherein all the Members of the Church Catholick-Visible the Professors of the true Religion throughout the world are by vertue of their Common Profession of One Lord One Faith Eph 4.5 One Baptisme Gospel-doctrine and worship united amongst themselves and joyntly concorporated with Christ as One Entire Body Catholick Now to apply this to our purpose 1. The Vnion that is between Christ and the Catholick visible-Visible-Church considered as a Collective Body of Professors is also un-interruptible admits of no breach She in this sense can neither by Universal Apostacy fall off nor by any Violence be broken off from her Common Head Christ True The Church hath her Moon-like waxings and weanings gradual though not substantial Changes SIONS Sun hath his Apogaeums and Perigaeums The Waters of the Sanctuary their Reciprocations they often ebb as well as flow The Churches Glory is frequently what by Intestine Corruptions and Divisions what by forreign Combinations against her and Torrents of persecution clouded and eclipsed insomuch that an ICHABOD might often seem best to become her whom yet her Lord hath dignified with this title of honour Christ-Mystical But the Light of the Church though often eclipsed was never as yet extinguished being continually renewed by the Auxiliary influences of the great Sun of Righteousnesse The Truth hath in no age wanted either Patron or Proselyte The Visible Church surely was very Consumptive when the whole Body seemed to be contracted to one Member abridged in a single Elijah that second Jerub-baal a Champion-Zealot for the Truth and yet even then were there no less than 7000 Non-Conformists in Israel 1 King 19.10.14.18 God had got their Hearts and now Baal shall not so much as have a knee Reflect we upon the Primitive Churches Sanguine Complexion under the Tyranny and ten Persecutions of the Heathenish Heroes when the whole earth was * Aug. in Psa 118. Vid. Corn. Tacit. Lib. 5. Annal. Tertul. Apolog advers Gent. purpled and scarleted with Martyr-blood when the very name of Christian was a Crime when he that professed himself a Christian dyed by a Sanguinary Law enacted to that purpose without either self-defence or conviction when thousands were dispatched being nominis tantum et sectae rei guilty of a meer name Christian When Dioclesian that Infernal Wolf having upon a Hell-devised Oracle or Prophecy viz That if the Christians were but once cut off the Roman Empire would wonderfully flourish caused no lesse than 17000 to be massacred in one moneth did most wickedly boast De delet◠nomine Christiano That he had everlastingly rased out of memory and utterly abolished the very name of a Christian yet could not the sword of violence ever intersect the line of Church-Succession yea the more they were mowed down the more they multiplyed Plures efficimur quoties metimur saith that Christian-Mecaenas * Apolog. adver Geut Tertullian Againe who could have expected any to have appeared for the patronage of the Truth under the Torrid Zone of Antichristian persecution and yet behold even then hath Christ his two Witnesses Rev. 11. Two though but two though the least number yet a number though a small yet a competent number a Quorum of Witnesses by whose testimony the opposed Truth should be protected and established so impossible a thing it is that Christ should ever be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a Witnesse Call we to mind Modern Persecutors That English Lionnesse Q. M. with her Wolf and Leopard Brethren in iniquity Bloody Charis the fifth and the Duke of Alva both which died their souls red with blood they having destroyed of Protestants the one 50000 in the Low Countries the other 18000 in Belgia in six years time the French Massacre Anno 1572. Even all the conflicts between the seed of the Woman and the seed of the Serpent since the quarrel was first begun in Paradise which hath been fiercely pursued well nigh six thousand years All that time hath God uninterruptedly maintained a continued Series and Succession of Persons notwithstanding Captivities and hostile Cruelties Patriarks Prophets and all the Old-Testament-Professors Apostles Fathers Councels Confessors Martyrs and all New-Testament-Saints in and by whom the true Religion hath been professed preserved and successively though not alwayes very successefully propagated kept by some guarded by others and through good providence transmitted by all to us Isa 53.10 'T is impossible that Christ should want a Seed a Church or that Church a Guardian and Defendor of the Faith For the Church to be Christ-lesse and for Christ to be Church-lesse are equall impossibilities The Church Militant is Christs Sublunary Kingdom which admits of no Interregna or Vacancy There is in her though not an Infallibility yet an Indeficiency Subject she is to Corruption within but not to Interruption to Obstruction from without but not to destruction She is a house built upon a Rock Mat. 16.18 and this Rock is Christ the Foundation as well as Founder of his Church therefore she must needs
ground though not of Positive yet of Negative though not of Total yet of Partial Separation and Non-Communion in such a case can be no sin therefore no Schism How can Non-Communion be sin there where one cannot communicate without sin unless men will impose or suffer to be imposed upon themselves a Necessity of sinning that which true Piety abhorrs I am not alone here or without the suffrage of the sober-Learned a sufficient protection against the brand of Novelty who say that if a Church be either no true Church See Dr. Cawdrey in his Treatise Entituled Independency a great Schism or so extreamly corrupted that a good Christian cannot hold Communion with it without sin Separation in that case is no Schism but they are the Schismaticks that give the Cause of that Separation Then let the VVorld Judge who in England may most deservedly be branded for Schismaticks On the Contrary Culpable Faulty and sinful Separation from the Church the Schism in question is as I think it is generally described a Causeless Separation from Communion with and participation of Christs instituted Worship in a true Church Sir This premised we shall easily discover what Church-breach Schism or Separation it is that Mr. Crofton chargeth upon those in the Church of England and amongst those my self who under the present Providence though they joyn with her in the Instituted VVorship and Substantial Ordinances of Jesus Christ therein administred by as Prayer Hearing of che Word Preached Singing of Psalms c. yet do not cannot communicate with her in her Liturgy or Common-Prayer as being guilty of a sinful Practice c. 1. 'T is not a breach of the first Vnion viz. That wherein the Elect Gods Chosen Ones are by a true Faith or the Spirit of Faith un-interruptedly indwelling in them conjoyned one with another and all of them with their Publick Head Christ for this as is declared is an utter Impossibility which none but an Arminian Spirit will deny 2. 'T is not a Breach of Communion with the Catholick-Visible Church and her Common Head Christ by vertue of Outward Profession which is called a Catholick and Vniversal Separation for this were not only Schism but Apostacy as hath been said not only a Breach of Church-Vnity but a Voluntary forfeiture of a Church-State an Imputation which my Creed will acquit me from while I professedly own the true Catholick Doctrine of Christ and 〈◊〉 Apostles the Orthodox Fathers Councels Confessors Martyrs in all Ages and the Reformed Churches 3. 'T is not a Breach in the Church either 1. in poynt of Judgment and Opinion nor 2. in poynt of Charity and Affection 1. Not in poynt of Judgment and Opinion for as for Erroneous Principles according to that light God hath given me I abhor them Church-rending Divisions I shall not willingly or wittingly be accessory to never forgeting what Luther said of Caspar Schwenckfield that Church-Incendiaries may kindle a fire here which may burn themselves to all eternity hereafter But if a Dissent in Judgment about matters of Worship or Discipline yea and perchance in Doctrinal poynts too at least Non-Fundamentals from our present Church-Pilots be a Schism I shall not busie my self about either Vindication or Excuse under the Censure but sure I am either Mr. Crofton himself is in this sense a Schismatick or else justly may he be branded for an Apostate 2. Nor in poynt of Charity and Christian Affection Mr. Crofton is no competent Arbitrator in that case God himself is best able to judge who at this day walks charitably who not for my own part I have Charity for all Church-Members understand their Persons not their Corruptions The Law of Piety and the Law of Charity God himself hath married together and whom God hath joyned let no man separate 4. The Breach or Schism then charged must be a Separation from the Church of England not 1 Total since I communicate with her in those Parts of Christs instituted Worship and Ordinances Prayer Hearing c. Nor 2. Positive whilst I turn not Conventicler and embody not into a Party or Convention set up against her Altar against Altar Threshold against Threshold c. But 1. Partial and 2. Negative viz meer Non-Communion with her in her Liturgy or stinted and Set-Forms of Common-Prayer This is the Schism and Separation charged This is the Crime and great Article of Endictment What and is Mr. Crofton turned Accuser of the Brethren Sir Two Things I equally dislike Separation on the one hand and Superstition on the other and what sober Christian will not they being destructive the one to the Vnity the other to the Purity of the Church and the latter not more than the former understand I pray you sinfull Separaiotn Schism in the Church is a Rent and Wound in Christs Body a Crucifying afresh of the Son of God The Schismatical Rendings of the Church by Anabaptists and such like Fanaticks in Germany cost Zealous Luther no little grief and lamentation God forgive those who are known to have been too too guilty of such Sectarian-Cruelty here at home 1 Cor. 1.13 Zech. 13.6 Is Christ divided was a sad Interrogatory What Christ wounded in the house of his friends that 's sad The Voluntary Rending of Christ-Mystical is a sin nothing inferiour in my mind to that of the Jews Crucifying of Christ Personal forasmuch as that it reacheth both Head and Members That then which inclineth me to this attempt is not Consciousnesse to my self of any Schism or sinfull Separation though I perceive you are ready to espouse mine Acculers quarrel in case of non-satisfaction to your enforced request but the prevalent sense as well of your importunity as of mine own innocency This Epistle possibly may seem to be with the City of Myndus lyable to upbraiding the Porch being too big but neither is the premised Introduction larger nor the subsequent discourse more brief than I judged expedient Mr. Croftons Grounds and Reasons urged for Communion with the Church of England in all Acts of worship and consequently in Common-Prayer therein administred by and against Separation or withdrawment from the same are all reduced to four Positions or Argumentative Propositions from which Premises he infers partly the Lawfulness partly the Expediency and partly the indispensable Necessity of the former as the sinfulnesse and unwarrantablenesse the Schism of the latter And those Positions he calls CONSIDERATIONS which come now to be considered CONSID. 1. Page 4. Communion with the Church-Visible in all the Acts I had rather say Parts of Solemn Publique Worship is an Essential part of the sanctification of the Sabbath or Lords day and positive indispensable duty of every particular soul called by the name of God to be onely superseded by a reall inevitable necessity with assurance to any that God will have mercy and not sacrifice This is the Major-Proposition of Mr. Croftons great Doom-Argument The Assumption must be this But Communion with the