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-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
thankfullnesse under the reception of an Extraordinary Blessing and not as an Act of Piety Necessity or Worship And though I shall not at this time at least go so far as some namely to assert that the Consecrated Bread purposely set before Superstitious Kneelers Protestants and the supposed Transubstantiated Bread purposely placed before Idolatrous Kneelers the Papists is the same In Esse Ad. rabili yet two things I shall say First A Papists Idolatrous Kneeling before the Bread supposed to be Transubstantiated is in some respect more Excusable than a Protestants Superstitious Kneeling before the Bread being onely Consecrated for his Creed doth though not Justifie yet in part excuse his gesture Did I beleeve that the Sacramental Bread is no sooner Consecrated than really Transubstantiated into the Body of Christ I should think I should greatly â—â—n if I did not forthwith exhibit Worship thereunto since as the O thodox-Learned generally grant there is Adoration and Worship due to Christ even as Man viz by vertue of the Personal Vnion of his Humane with his Divine Nature Secondly The gesture of Kneeling at the Sacrament c. in the Church of England having Necessity placed in it else why is it imposed and not seft Arbitrary yea and holinesse and worship too as its * The Arch-Bishop of Spalato Dr. Burgesse Dr. Mortoun Paybody c. learned Patrons inform us and so becoming a dangerous piece of Superstition and Will-Worship I am warranted to withdraw and refuse Communion with her therein by a Supersedeas of Mr. Croftons own grant viz in case of Real-Inevitable Necessity with this assurance that God will have mercy and not sacrifice The Sacrament is a Priviledge but Superstition is Sin now I may often warrantably wave a Priviledge but never am I warranted to commit the least Sin and therefore for fear of Poyson I deny my self Food Alas Mr. Croftons Instances in Stinking Fish c. Pudled water c. An Vncleane Vessel c. yeeld not the least satisfaction to me what if there be poyson in the dish though never so well garnished My Dear Friend The case is very hard but what shall I do If I must dye let it be by famine as soon as by poyson If I must be fourty years without a Passeover even as long as the Israelites were in the Wildernesse without theirs The will of the Lord be done I had rather be in the Wildernesse without it than go back to Egypt for it while I know that I am in the way towards Canaan not so getting St. Bernards Maxim Non privatio sed contemptus damnat The want of a Sacrament is my Affliction but the Contempt of it onely under that want is my Sin only my prayer is that God would forgive them Who make the Lords offering to be abhorred Thus Sir I hope you are by this time satisfied in the case namely That Non-Communion with the Church of England in her Liturgy and Common-Prayer as also in the Lords Supper under the present method of Administration in those who yet joyn with her in Prayer Praise The Word Preached Parts of True Solemn Divine Worship as you and I do is no breach of duty but a duty the one being no True Divine Worship but Will-Worship the other being though a Substantial Part of Worship yet Adulterated and extreamly Corrupted Worship therefore no SCHISM which was the thing charged Now give me leave before I conclude this to produce my Warrant and Protection in the case from the Church of Englands own Canon and Constitution namely the 9th made in the year 1603. Entituled Authors of Schisms in the Church of England censured the words whereof are these viz Whosoever shall hereafter separate themselves from the Communion of Saints as it is approved by the Apostles Rules in the Church of England and combine themselves together in a new-Brotherhood accounting the Christians who are conformable to the Doctrine Government Rites and Ceremonies of the Church of England Prophane and unmeet for them to joyn with in Christian Profession let them be excommunicated Ipso facto c. Now 1. I separate in case of Real-Inevitable Necessity only therefore not contrary to the Apostles Rules 2. Mine is not Positive Separation therefore no Combination in a New-Brotherhood 3. I am not only a Professor of the same Faith which is all the Canon seems to require but a Partaker in the same Ordinances though not in all with those who are Conformable c. and therefore that very Canon which censureth Schismaticks protecteth Me. Now Honoured Sir Though I perswade my self that your request is satisfied in the case touching Non-Communion c. Yet cannot I satisfie my self unless I give a brief touch upon Mr. Croftons other Considerations and before I come to them assoile what is objected from the High Places amongst the Israelites A Recocta crambe with him and an ordinary Allegation with all that are of his perswasion in the case in hand Do men complain saith he as they have cause Page 39. That some Roman Rites were retained when this Church was reformed let them consider many pious Kings of Judah have their reforming-Governments stained with a But the High Places were not taken away but the People went thither to worship yet I find not that any God-fearing Israelites who loathed those Reliques of Idolatry ever barred themselves because thereof from Gods Altar and Worship Ans 1. The Retention of Jewish Ceremonies in the Christian Church is God knows a just cause of Complaint since by reason of them the condition of the Christian Church is become more intollerable than was that of the Jewish Infant Church the Jews being subjected to Divine Impositions the Christians oh sad to Humane Presumptions the Arbitrary Lawes and Lusts of Men witnesse Sr. Augustine Ad Januar. Epist 119. c. 19. Item Epist 118. c. 2. 2. If the Retention of Jewish-Popish Ceremonies in the Church of England at first when Reformation was but Early was a just cause of Complaint how much more grievous must the Reduction of them after Sacred and Solemn Expulsion be the First compared to that of the last 20 years being as the Twilight to a clear Sunshine It St. Augustine complained of the intollerable burthensomness of Ceremonies in his dayes as in the places before mentioned what cause have we to complain c. in our dayes For if the first Introduction of them into the Roman Church was a Reduction of Judaisme how like does the Reduction of them into the English Church look to the Introduction of Romanisme what and not complain 3. Mr. Croftons alleadged case of the Israelites and their High Places c. is alass infinitely wide of Ours and therefore I marvel that a man of such Parts as he is should once plead the thing For 1. Though the High-Places of old were even under Reforming Governments both retained and frequented which I deny not yet what makes this against me who dispute not about the Retention
shall be saved Worship is necessary to Salvation How shall they call on him in whom they have not beleeved Faith is necessary to Worship How shall they beleeve in him of whom they have not heard Hearing is necessary to Faith How shall they hear without a Preacher Preaching is necessary to Hearing so that without Worship there is no Salvation without Faith no true Worship without Hearing no Faith and without Preaching no Hearing therefore a primo ad ultimum the Word preached is necessary to Salvation no Word no Life ah may this loathed Manna never fail from amidst our Brittish-Israel Thrice miserable are they whose Sun sets where the Sun of Righteousnesse never rose with healing in his Wings Solomon the great Sophi of the World hath long agoe read the Destinie of such Where there is no Vision â—â—eunt pereâ—â—t the people perish Prov. 29.18 a sad Exit There is Visio Salvifica in the Church Militant as well as Visio Beatifica in the Triumphant There be no true Saints who are not in this sense SEERS This is the first Communion wherein I am chargeable with no Breach while I professe my self a Christian All Professors throughout the VVorld are in this respect Communicants 2. Communion with the Church Visible by way of Participation or actual Enjoyment of the Ordinances and celebration of the instituted Worship of Christ in a particular place the Communion in question is I grant a Duty oblieging semper but not ad semper To explaine my self A Particular Church such as is the Church of England having her rise as such not from a Common Call by the Word onely for the Catholick-Visible Church hath her rise from that but from a Particular Providential Call for so I may term it whereby Persons whether Natives or Forreigners are called to inhabit reside or live there where there is fit Opportunity of enjoying the Publique Ordinances and celebrating the instituted Worship of Christ by way of Social-Joynt-Communion as Providence Opportunity or necessary Occasions shall vary the Obligation to Joynt-Communion must vary also Mr. Crofton cannot deny that there may be many Members of the Vniversal Catholick who yet never had opportunity of associating themselves with or of Joynt-Communion in the Solemn Publique Worship he speaks of in a Particular Church and many have had it who have been deprived of it as Merchants and Marriners professing the true Religion who in pursuance of their Secular Callings are distanced from a true Constituted Church some of them living in Spaine others in India others in Turky c. or such as through sickness are kept from the Enjoyment of Publick Ordinances c. We cannot say that Communion with a Particular Church in such Persons under that providence is an Indispensable duty or Non-Communion Schism unless we also say which were very hard that they are bound to an Impossibility Providence gives a Dispensation as it were in case of Necessary and Inevitable Non-Communion In a word Where Opportunity is serving Violence not obstructing Corruptions not barring no Necessity hindering there Joynt-Communion in Solemn Publique Worship is an Indispensable duty otherwise That which gives a Call gives also a Discharge viz. Providence Those that disclaim all Church-Fellowship out of a peevish petulancy slighting all opportunities thereof are justly to be disclaimed as Self-out-lawed such as the Vagrant Seekers c. led by the Ignis Fatuus the wild-fire of their own deluded Fancy Surely Communion of Saints is no Article of their Creed the maintaining of which should be in our respective Capacities every ones endeavour But to proceed Sir I own an Obligation lying upon me whereby I am bound to communicate with the Church of England whereof I professe my self a Member she being as is acknowledged a True Church notwithstanding her many Corruptions in these Parts of Gods Real-Solemn Publick Worship wherein Violent Impositions Prevalent Corruptions or some or other Inevitable barrs necessitate not a withdrawment and Non-Communion and if I should not I should greatly sin But what does this make for Communion with her in her Liturgy and Common-Prayer Yes sayes Mr. Crofton 'T is an Act of Solemn Publick Worship c. and therefore matter of duty That is next to be tryed The Second Thing to be distinguished is Solemn Publick Worship Religious Worship may be said to be Solemn and Publick in respect of a threefold Community or Solemnity viz 1. Personal In respect of Persons worshipping 2. Local In respect of the Place of worship 3. Real In respect of the Matter and Constitution of worship 1. That Worship which is celebrated by a Plurality or Society of Persons wheresoever convented is Solemn and Publique in respect of Persons now our English Liturgy-Service may I confess in this respect passe for Worship Solemn and Publique and so may the Popish-Masse-Service too 2. That Worship properly is in respect of Place Solemn and Publick the particular Place whereof as well as the Worship it self is appointed of God Now the Jewish Worship celebrated in the Temple Tabernacle was in this respect as shall appear by and by the onely Solemn and Publique Worship in the world 3. That Worship whereof God is the Author as well as the Object the Word the Rule as well as the Matter The Catholick-Doctrine of Christ and his Apostles That Worship which Christ Himself the Churches Lord-Regent and Law-giver did appoint and institute which the Apostles His Seminary Disciples did by vertue of Authority derived from Him commend and command which the Gospel the Christian Churches Directory doth Licence and Warrant which hath been by a Continued Series and Succession of Christian Professors Faiths Defenders from Christ and his Apostles uninterruptedly maintained and at length through the Current of Sixteen hundred years happily as to substance at least transmitted and conveyed to us is in respect of Matter Authentique Constitution and Reality the onely Solemn Publique Divine Worship in the Christian world Now to apply 1. Communion with the Church-Visible in that Worship which is in respect of Matter and Authentique Constitution Solemn and Publique namely That which was instituted by Christ Himself the Churches Publique Head preached and pressed by the Apostles the Churches Publique Guides recorded as the onely Evangelical Worship in the Gospel the Churches Publique Rule and in conformity to this Rule observed and performed by the Primitive Christians for the first two hundred years the purest Ages of the Christian Church This and all other Churches Publique Example is I readily grant an Essential Part of the Sanctification of the Lords Day and a Positive indispensable duty to be upon perill superseded or intermitted upon no less Warrant or Authority then that which imposed it with this assurance that God will have mercy and not sacrifice In Conscience whereof I own my self oblieged to joyn with some Society in a Particular True Church a Part of the Church Catholick-Visible while opportunity serves and no Real Inevitable Obstruction
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-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-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-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-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-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
hinders in all the Parts of Real-Solemn-Publique Worship Prayer Praise the Word the Supper wherein no Violent Impositions nor any Real Impediment may bar but that I may communicate nor Prevalent Corruptions necessitate a declension or withdrawment but that I may without sin As Saint-Communion is matter of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Joynt-Communion is Caeteris Paribus matter of Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which all the Professed Members of this Spiritual Corporation the Church are bound in their respective Capacities to maintain Church-Vnity and Vniformity should be the Joynt-endeavour of all but so as that the purity of the Church be also endeavoured and much more that her Truth and Being be not destroyed I am no Divinorum Desertor Castrorum as St. Ambrose describes a real Separatist no Camp-Fugitive or Assembly-Forsaker no God knows I detest and disown the Principles and Practises of such as wilfully and willingly unnecessarily and peevishly forsake the assembling of themselves together as the manner of some too too many in these late times hath been in all Ages There is a twofold Christian Scope one Primary viz. Gods Glory the other Subordinate viz. the Christians Own Good The Glory of God is or ought to be by a Gospel-Law 1 Cor. 10.31 the Terminus Reductivus of all our actions To glorifie God is a Natural debt due from the Man as well as from the Christian and from an Angel as well as from a Man the whole Host of Heaven are Gods Tributaries herein The Christians own Happinesse is to be pursued next and in subordination to this Now neither is the Crown-Revenue of Heaven so much inhaunced nor the Catholick Benefit of Christians so much advanced by Solitary Worship as by the Joynt-Services of Professors 'T is well worthy of our Observation That Christ gave that Portion and Measure of his Spirit to his Disciples when assembled which he never gave them whilst apart the richest Donative that ever he bestowed upon the Sons of Men Act. 2.1 2 3 4. great encouragement to Saints Joynt-Communion Vis unita fortior Now 2. This Real-Solemn Worship and Indispensable Joynt-Communion therein is not confined to any one Particular place more then to another under the Gospel not to Rome more then to England nor to a Cathedral more then to any other Church nor to any Church or Chappel or any such Fabrick and Structure in the World more then to the open Fields nor to a Publique more then to a Private house in it self The house of an Obed-Edom may receive this Ark The Churches Chamber-Worship Act. 1.15 was true Solemn Worship My Friend meer Conscience of the Truth constrains me to speak They miserably erre who restrict the truth and reality of Solemn Worship to a Publique place a material Church and Structure which yet none that I know but a few peevish Sectaries can dislike as if Locality which is but a meer natural Circumstance were Intrinsecal or Essential to Gospel Worship And what if those Places thould chance in processe of time to become the Receptacles of Jewish Popish Idolatry where would their Solemn and Publique Worship then be But more Argumentatively where were Material Temples or Churches in the dayes of the Apostles other then that of Jerusalem and the Jewish Synagogues where were they for the first hundred and fifty years after Christ when Christians did celebrate their worship in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Burial Places of Martyrs whence probably 't was that their places of Assembly were called Martyria and the Temple of Jerusalem Martyrium magnum and this was the reason why Persecuting Emperors made it their first businesse and care to barr and banish the Christians from those places yea * Lib. cont Valent. Tertullian tells us that in his dayes viz. about two hundred and sixty years after Christ the Christians had no other Meeting-places Churches then simplices domes poor despicable Cottages which were saith he antris latebris quam Templis similiores more like unto Caves or Corners then Churches And 't is probable that there was not a Material Christian Church till about or after the times of Evaristus and Dyonisius Bishops of Rome well nigh three hundred years after the birth of Christ Parochial Distributions being begun by the one and furthered by the other Sir you may please to consult * De Rer. Invent lib. 4. c. 9. lib. 5. c. 6. Polidor Vergilius and †De Orig. Temp. c. 6. Hospinian both expert and learned Antiquaries in the case Now were Christians all that time because not Templers therefore no true Worshippers Was there no Solemn Publique Worship performed for so many hundred years the purest Ages of the Christian Church But further When I read of St. Paul Sermoning of Lydia converted and of Prayer wont to be made by a River-side Act. 16.13 14. Of St. Paul a private House-Preacher eighteen moneths and that in a house adjoyning to a Synagogue Basils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 18.7.11 Of St. Paul and his Followers their Chamber-Communion in the Word the Supper doubtless there was Prayer there too Act. 20.7 8. When I read of the whole Catholick Christian Church a Conventicle consisting of about 120 Persons convented worshipping in a privateroom Act. 1.15 I am sufficiently warranted severely to condemn all such as limit Solemn Worship to any Particular place as if its Solemnity consisted in its Locality The Jewish Worship was the onely Worship that ever could be called Solemn and Publique in respect of Place for God himself not Men like our selves determined upon the Place as well as the Matter and Manner of his worship in the Jewish which he did not in the Christian Church the Jewish Sacrifices and Oblations being limited first to the Tabernacle and after that to the Temple the former whereof was built according to Gods own Instructions and Plat-form namely the Pattern shewed to Moses upon the Mount the latter was Gods own Choice Deut. 12.5.11 1 King 8.29 2 Chron. 7.12 by Solomon through Divine Instinct dedicated to him and by a miraculous Signal of favour and acceptance 2 Chron. 5.13 14. owned by him and thus 't was said In Jerusalem is the place where men ought to worship John 4.20 So that the Place of worship was indeed a Part of worship not onely a Circumstance but of the Substance of worship amongst the Jews God having stampt Sanctity and Sacred Solemnity thereupon Mr. * Altar Worship page 77. Crofton himself bearing me witnesse But under the Gospel and in the Christian Church Locality is a meer matter of Indifferency Local Liberty being a great part of Evangelical Liberty Mal. 1.11 Mat. 18.20 John 4.21 24. Act. 10.35 1 Tim. 2.8 Christ having Ore Corpâ—re both as Man and as Prophet by his Preaching as well as by his Coming abolished Sanctity and Peculiarity as of Time so of Place the Typical Vse of Temple and Tabernacle ceasing in him as Antitype and Local Liberty
but about the Restitution of a piece of Superstition and Will-Worship When did any one of those Pious Kings of Judah first reforme and then restore the High-Places spoken of Can Mr. Crofton instance when the high-Places were restored by the King and frequented by the People after sacred and solemn expulsion of them to use his own words by Both O but Retrogradations in Religion are dangerous Let me rather sojourn in a Wildernesse then return to Egypt Alass this is our Case Who can be insensible of the Retrograde Motion of Englands Sun Our high-Places are restored after sacred and solemn Expulsion 2 Kings 18.4 a blasted Nehushtan reintroduced Ah! this is the Spot in our Moon 'T is happened to us according to the true Proverb 2 Pet. 2.22 The Dog is turned to his Vomit and the Sow that was washed to her wallowing in the Mire 2. The Israelites were confined in their Sacrifices and Oblations to Gods Altar viz. at first in the Tabernacle Lev. 17.3 4. and afterwards in the Temple Deut. 12.5 6 11. from which it was not lawful but upon extraordinary occasions or by divine Inspiration to separate God having determined upon the Place as well as the Manner of his Worship in the Jewish Church No wonder then if the God-fearing Israelites did not barr themselves from Gods Altar and Worship notwithstanding those Reliques of Idolatry since they should have in so doing transgressed a Positive Law Now will Mr. Crofton argue from hence against the Practice of Christians amongst whom the Place of VVorship is a meer Matter of Indifferency Local-Liberty being a part of Gospel Liberty as hath been cleared above 3. Though the High-Places were originally devised by the Idolatrous Israelites in imitation of the Heathenish Groves yet the use of them was changed by the God-fearing Israelites who even the Priests and Levites themselves being of the number 1 Chron. 16.39 performed Religious Worship in an Idolatrous Place Now will Mr. Crofton infer from the Israelites worshipping in an Idolatrous Place a necessity of Communion in a Superstitious Worship My Friend I distinguish between Presence and Communion The Devout Israelites were present in an Idolatrous Place but did not therein partake of Idolatrous Worship Now What does Mr. Crofton plead for Is it my Presence only in the Church at the time of Divine Service as it is called or is it Communion in that Service To be plain with you The former I could give and yet refuse the latter but so as That also shall be the fruit of cogent Necessity not of Choice hoping in that case for Naamans Dispensation 2 Kings 5.18 19. it that sense be received Presence is a Civil but Communion a Religious Act so that should I in Obedience to a Poenal Law or out of Necessity of hearing of a soul-saving Sermon give my Personal Presence in the publick Congregation in time of Common-Prayer knowing that an Idol is nothing in the World 1 Cor. 8.4 let none conclude from my Presence in the Place Communion in the Worship or rather Will-Worship Naaman's Servile presence in the house of Rimmon being granted would not prove his Communion in the Worship of Rimmon 2 Kings 5. Elijah could look upon Baals Prophets Sacrificing and condemn them 1 Kings 18. God-fearing Israelites did frequent the High-Places but that proves them not Communicants in the Superstition or Idolatry of those Places Their Practice then herein are but weak Premises to Mr. Croftons Conclusion Once more 4. The disparity between the case of the Israelites and that of ours lies greatly in this viz. There the Worship was good the Place only bad but here the Place only is good and the Worship being meer Will-Worship bad So that Mr. Croftons Inference drawn from the Jewish Practice in that case against Non-Communion c. is with me a manifest non sequitur CONSID. 2. Communion with the Church under many and great Corruptions is not inconsistent with Zeal Care and Contest for Reformation Remons 1. That the Reformation of the Church is a Duty incumbent upon every Man and Member thereof to be pursued within the Verge of their respective Places and Capacities by all Just and Lawful Means is a Truth here supposed and hereafter Page 28.34 asserted by Mr. Crofton himself Certain it is that every Church-Member ought to be in this respect a Church-Reformer And according as his Capacity shall vary whether in respect of Power Interest Office or Opportunity c. accordingly doth his Obligation hereunto vary also 2. Mr. Crofton had done well to have stated the question aright de Ecclesia Reformanda de Ecclesia Reformata The Question with us is not Whether Communion with the Church under many and great Corruptions be consistent with Zeal Care and Contest for Reformation thereof Who will deny that But this Whether Communion with the Church of England under many and great Corruptions be consistent with due and constant endeavours of reforming after sacred and solemn Expulsion of the same Nay Sir more particularly yet 'T is this and I would Mr. Crofton had well considered it viz. Whether Communion with the Church of England not under but in those very Corruptions which he says we are by a Duty-Obligation bound in our Capacities to reform be consistent with due and constant endeavours of reforming the same More particularly yet Whether Communion with the Church of England in her Liturgy and Common-Prayer That once Exploded Will-Worship and Corrupt Constitution be consistent with that Tie whereby we are bound to constant endeavours of Reformation The Question thus stated who cannot but resolve into the Negative Especially if he consider that the Liturgy and Common-Prayer is not a Luxurious Branch which ought to be lopt off but an Adulterate Plant Math. 15.13 which ought to be rooted out as being none of those Plants which our Heavenly Father hath planted so that the Reformation herein oblieged to must consist not in an Alteration but in the outer Ejection and Abrogation of such a Constitution but such as is to be endeavoured only in our several Places and Capacities and by Lawful and Warrantable Means Schism and Sedition Faction and Rebellion I am taught of God to abhor as well and as much as doth Mr. Crofton himself Now then If I be bound to contribute by all lawful endeavors what in me lies in my capacity to the Reformation that is to the Extirpation of such an Adulterate Constitution viz. the Liturgy or Common-Prayer how inconsistent with such a Tie must my Communication in that worship be VVere not this to plant what I am bound to root up and to build what I am bound to destroy Or if I should after sacred and solemn Ejection thereof re-embrace or countenance or communicate in it were not that to return with the Dog to the old Vomit to re-build our once demolished High-Places and is this to reform Connivance is to Mr. Crofton Page 28. an Argument of Affection and
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