without sin and must therefore be shunned These distinctions most humbly slighted I wonder at that this Remonstrator should flie out so high as to cry out Mr. Page 24. Croftons instances of stinking fish pudled water and unclean vessels yield not the least satisfaction to me for it is evident to any impartial Reader his prejudice never suffered him to finde the form and therefore he could not feel the force of the argument for if the Liturgie be but a vessel though unclean this argument extrinsecal corruptions being consistent with Gods true worship will not warrant a secession or negative separation appeareth very cogent and is well amplified by the instance of pudled water or an unclean vessel Sr. These distinctions being not more manifest in themselves and to be used by Mr. Crofton in the plea which this Antagonist doth implead then to be Crisis of this Controversie the the hinge on which this great case of conscience doth turn I will presume on my friend so far as to present you with some short and plain Aphorisms concerning Gods worship and his peoples communion you may if you please call them Mr. Croftons Creed concerning communion with Gods Church I cannot but commend them to the observation of Gods people consideration of Gods Ministers as those which few sober men will deny to be true and being well understood would readily direct a godly mans course in the hour of temptation which is come upon us 1. The Church Catholick visible distributed through necessity and good order to particular Assemblies must sanctifie the Lords day by an holy Convocation 2. The Congregation of perticular Christians convened in full and open joynt Assembles to celebrate Gods solemn worship is the formality of an holy Convocation in which every particular Christian must make conscience to be present and continue from the beginning to the end of the ministration of Gods worship they must assemble on the sound of the silver trumpets and not depart without the Priests blessing 3. The worship celebrated in the holy Convocation for the matter and essential form by which it substantially existeth must he determined by the Lord and by him alone all other matter though in a form by God directed or the matter without the form by him appointed is supperstition to be avoided a dogs-head or Swines blood offered by a lawful Priest and with Levitical Rights and Incense in the hands of Chora Dathan and Abiram or a Lamb and Bullock offered by the lawest of the people at Dan and Bethel are eqully abominable to the Lord Baptisme by fire in the name of Father Son and holy Ghost or by water in the name of God the Father and time the Mother of all things is equally void and vile no worship of God 4. All worship of mens invention superadded to Gods apointment must be avoided abandoned by every of Gods people but Gods worship substantially existing with the same must not be disowned or declined the mountains of Israel the Temple must be frequented devoutly resorted unto though the high places be on the one and the Image of jealousy be in the other these superadded evils provoke God but the Simbolls of his presence continued bind his people to due and constant attendance the Crosse in Baptisme is to be if possible avoided but Baptisme formally existing must not be disowned declined because the other is superadded 5 Gods worship celebrated by and among men must be ministred and exist in an and by an humane mode and dresse suitable to and so fit to edefie such a Creature and society Gods word and Sacraments his peoples prayers must be ministred in and by modes methods words and actions invented by the minde expressed by the tongue and performed by the hands of men 6. The humane mode and dresse words and phrases by which Gods worship must exist and be ministred in and to the Church is not determined by the Lord but wholly left to the wisdom and faithfulnesse of them who minister the same hence it comes to pass that the substance of Gods worship continueth the same in respect of matter and essential form by and under various ministerial humane modes Gods word is preached though some times one way and sometimes another the Sacraments are formally administred prayers are truly made and the one and the other is Gods Ordinance the same unto all subjected to it though the ministration thereof doth varie according to the various Gifts of the administrator 7. The humane Ministerial modification of Gods Ordinances in and to the Church is the formall act of the Ministeriall Office to be fulfilled and performed by the Ministerial guifts the personall abilities of every individuall Minister who is guifted of God and ordained by the Church for that purpose Gospel Ministry is an office in Gods Church authorizing enabling its subjects not to institute any new worship for matter or forme but to Minister the worship appointed by the Lord in an humane mode and order such as may edefie the Church the matter is the determination of God the Ministeriall mode is the digestion of the man invested with an office to that purpose the word and the preaching of it is appointed by God the mode and tearms in which it is preached to reproof instruction or correction is the work of the officer ordained to preach he is guifted and authorized to dicotomize divide the word aright the case is the same in Sacraments Prayer Censures all which must exist in and too the Church by the Ministerial mode and order words and expressions in which the Minister entrusted with them doth exhibit the same to them herein each Minister must employ his Cinisterial guifts his personal abilities this is the service he must do to God and his Church he is a steward of the Misteries of God to distribute his masters Goods with the utmost of his skill and faithfulnesse dicotomization of Gods word modification of Gods worship is the work in and by which he must approve himself a werkman which needeth not to be ashamed in this he cannot without sloath and porfidie assume another mans mode or suffer himself to be imposed upon so as to vail his own received guifts and to administer by the modes and formes digested and composed by others 8. The ministerial mode and order of Gods worship being wholy humane determined by mens Wisdom and faithfulnesse it is and cannot but be subject to much great corruption in defect disorder rudenesse irreverence in expressions some Ministers are rash and inconsiderate unaffected with the Majesty of God to whom they approach in whose stead they stand in and to his Church unacquainted with the nature of the ordinance to be administred by him and the quality of the Church in and to which he doth minister which things are the only dictators of that mode by which they minister there are many times rude preposterous rash irreverent full it may be of nonsence and cautologies
the subject and destroy Gods Worship and the salvability of Gods people then indeed separation not only negative but positive is a duty But Sir I wish the Remonstrator may review Mr. Crofton's Plea and see that he doth consider the English Church reformed relapsed and to be reformed and pray he will consider relapse and retrâ—gradation is the aggravation of the Church's sin and provocation of Reformers zeal but the quale of the corruptions whether first introduced or after solemn expulsion returned into it is that which must direct and determine Communion or Separation But Sir no state of the Question doth nor indeed can be expected to suite his mis-guided zeal but what is square to his mistaken judgment he therefore here again câ—ieth out of Communion in Corruption Communion in the Liturgy and according to the uncharitable fancy of the old brain-sick Brownists and most rigid Separatists his Dialect is It is no Worship God is not Worshipped it is a going back into Egypt it is poyson I. will dye of famine rather then of poison and the like which is every where scattered up and down his Remonstrance To all this I know Mr. Crofton will grant to him Communion in the Corruptions Communion in the Liturgy is not consistent with endeavours for reformation But Sir herein lyeth the difference between Mr. Crofton and this Antagonist the one maketh corruptions the direct immediate object of Communion the other doth make Gods worship substantially for matter and forme only Ministred by such a corrupt mode and with such and such corrupt appendants conversant about it which enter not into it the object of Communion Mr. Crofton saith we must communicate in Gods worship hereby Ministred and the Remonstrator saith we do communicate in the coruÌ„ptions in the Liturgy Mr Crofton is so farre from pleading for Communion in the Liturgy that he saith Ministers cannot without sin use it for they are Judges and stand charged with the Ministerial mode of worship and non-ministration by it is the least Art of reformation nor doth he plead for or justifie the personal actings of the people in those popular Responds Read hâ—s Reformation not Separation Conclamations and groundlesse change of Gesture which is their part of Communion in it as a Liturgy nay so farre is Mr. Crofton fâ—om pressing Communion in the Liturgy that he maketh attendance on Gods worship ministred by the form of the result necessity and blameth the same in a case of choice or liberty to enjoy Gods worship in a more orderly and regular mode If Sir the Remonstrator will not take the question as it is stated the case of Conscience as it stands and came close to the crisis of the Controversie if he will not distinguish between his foode and the unclean vessel and ill-favored carving which doth transmit it to him if he will not differ between a necessity of feeding in such vessels on good wholsome food ill-favouredly carved and mangled or starving and a liberty and choice of a better and more orderly ministration he may be afraid of and all his dayes fight with his shadow for he fighteth not with Mr Crofton whose question is manifest in and through his whole booke to be about necessitated Communion in Gods worship in such an unfitting Ministerial mode Sir Mr Crofton would not have any reforming Christian goe back or retreat from the degree of Reformation they have attained but this is the case and private Christians duty the forum of the Church visible at least the particular to which they relate is changeable and changed yet confisteth of such who are true and lawfull though it may be not pious Ministers of the Gospell these are Judges and do assume by their office impose on the Church a Ministerial mode of Gods worship which is rude disorderly and was solemnely expelled the people and particular members do nauseate are burdened at this mode yet cannot deny Gods worship doth truly formally and salvably exist in and by it they have no publique Judgement of nor moral power to correct this mode may passively attend personally act their part in Gods publick worship without any personal acting in the Ministeriall mode must they in this case not keepe their places but recede from Communion and resolve to live without solemne publique worship not knowing how or where to have it better Ministred Sir I would intreat our Remonstrator to let his future discourse turne on the binge of the controversy or his answer will be rejected as a groundlesse and forced creaking not more unpleasant then unprofitable Our Remonstrator doth suggest somthing from the Oath called the Solemn League and Covenant of which he speaketh in such tearms as speak little of wit or honesty and lesse Scotch zeal as making for his fancy argumentum ad hominem at least Sir we all know that Oath is become a Noli meâ—tangere I must not plead for it but this I will tell you Mr. Crofton who hath reason having studied and disputed it and deeply suffered for it to understand that Oath will undertake to plead his principle as that to which that Oath doth oblige I will in his behalf note these three things considerable in this Case to which that Oath doth bind they are these 1. It obligeth to Reformation in Worship which supposeth worship doth fully and formally exist defiled with some extrinsecal corruptions which must be removed expelled but still the subject must be owned and secured not declined or refused whilst we conscientiously attend Worship we must carefully endeavour it may be as pure as it is true 2 This Reformation must be endeavoured in our places and Calling by lawfull meanes but the private capacity of particular members of the Church dispose them to endeavours by no means but what result from the Judgement of Charity viz. observing other mens sin they must grieve for it admonish even Elies sons to forbear it Complaine to God and superiors humbly petitioning a Reformation by their publique authority and in case of choice and liberty attending Gods worship ministred in a better Ministerial mode but in case of necessity rather then not attend Gods worship truly salvably existing their place doth binde them to attendance on it in this mode but with a greived burdened complaining supplicating spirit that this evill may be reformed bringing their offerings to the Lord whilst they loath and rebuke are greived for and complaine against the Prophane Ministration of the sons of Elie. 3. This Reformation must consist with reall sincere indeavours to extirpate schisme as well as superstition Mr Crofton hath well cautioned us that the Divell doth labour to reforme the one by running as upon the other sin but the grace of God keepeth Reformation not 〈…〉 us in an equal opposition to both Now unwarrantable secession from Gods worship this very Remonstrator grants is a separation and a sin and although it be but negative and Pâ—ge 46. partial yet it hath
of kneeling for Sir secession without all endeavours and under any possibility of Communion without what we conceive to be sinful cannot be acquitted of Schism or sinful Separation Sir I cannot but conceive this Remonstrator to have in himself a faire latitude concerning the Gesture of kneeling he saith I could goe near to approve of the Gesture of kneeling being left arbitrarie and Page 41. commended or practised onely as an outward badge of more then ordinary thank fullnesse under the reception of an extraordinary blessing and not as an act of pietie necessity and worship Sir the now Zealots for the English Ceremonies will joyne issues with our Antagonist and tell him kneeling at Sacrament is not act of worship but only a reverend and pious badg of more then ordinary thankfulnesse in reception of an extraordinary blessing and will referre him for proof to the Rubrick in their new booke which doth declare kneeling is a signification of our humble and gratefull acknowledgment of the benefits of Christ therein given to every Receiver and the imposition is justly capable of a dispute the Rubrick seemeth to do littte more than commend this Gesture onely directing the Minister to deliver the Elements to the people all meekly kneeling and the legality of the Canon by him quoted is justly questioned so that his reasons on which he could go neere to approve the Gesture seems to be so cleare that we may wonder he should not communicate in the Lords Supper much more that he should flie so high as to conclude Poison positive poyson his Charity is large who can judge all that ever did all who do now communicate in the Lords Supper celebrated by the Service-Book and by the Gesture of kneeling are poysoned expresly kild by poyson this Charity will better become a totall and positive Separatist Our Remonstrator having as he conceived assigned a sufficient warrant for his confessed separation in what he seemeth to answer to Mr. Croftons 2d and chief Consideration proceedeth to consider some others his next assault is on Mr. Croftons argument from the high places in Israel the high places were not taken away but the people went thither to worship yet I find not that any God-fearing Israelite who loathed those reliques of Idolatry ever barred themselves Page 43. because thereof from Gods Altar and worship Sir I cannot but observe what a fair leap our Antagonist maketh passing many considerable Arguments urged as most proper pertinent and regent in our Case amongst others the instance in the sons of Eli who failed in the Ministration of Gods worship taking their owne part before they had burnt the fatt according to Gods own appointment and not contented with the portion God had allotted to them they tooke by violence what came next hand insomuch that the people of the Lord loathed yet never durst leave the offerings of the Lord this disorder in the Ministeriall mode of worship runs higher then that of the English Liturgy yet the sin is not charged on the people but this and arguments of the like nature are not worth the observation of our humble Remonstrator but be it so let us consider his batteries against Mr. Croftons plead from the high places in Israel Page 44 1. He tells us the retention of Jewish Ceremonies in the Christian Church is God knowes a just cause of complaint did Mr Crofton ever deny it 2. Reduction of them after sacred and solemne expulsion is more greivous who denies it what reason doth Mr Crofton give for his and shall we not complain whose complaints for retrogradation of Reformation have been more audible and affectionate then Mr Croftons who hath more pressed or provoked the Complaints of Gods Israel and shall we cry to him what and shall we not complaine 3. Mâ— Croftons alledged Case of the Israelites high places he saith is infinitely wide of ours Sir it must be ours according to his wide mistakes for according to Mr. Croftons close argumentation it is very neer and pertinent the objection M. Crofton doth obviate by the Israelites high places he hath indeed transcribed but not once regarded or considered viz do men complaine of some Roman Rites retained let them consider the high places in Israel what is the forme and force of this analogicall argument Roman Rites reteined is unlawful matter super-added to Gods worship which substantially existeth with the same the high places were unlawfull matter super added to Gods Temple and Altar which subsisted with the same the Israelites left not Gods Altar because of the super added matter of the high places nor may Christians leave Gods true worship because of the superadded matter of Roman Rites Sir are not these cases now infinitely wide but we will weigh the distance he observeth 1. He saith the high places were retained our Roman Rites restored what then restoration may aggravate the evil but doth it change the nature of the corruption high places and Roman Rites whether retained or restored are only evils superadded to Gods Altar and worship with which these doe truly formally exist may and must bee attended the relapse of a Church reformed doth adde to its guilt but not abstract its being returne of expelled evils do much more provoke God but not vitiate the subject his ordinance to which it is superadded restoration of corruption maketh sin sink deeper in the Church or subject of such restoration but it is the qulle of the Corruption must sinke into and subvert the worship of God to which it is affixed so as to vitiate and destroy the same 2. He saith the Israelites were confined to Gods Altar in a certain place Page 45. and Mr. Crofton saith Christians are confined to Gods worship in certain assemblies true constituted Churches such as our Antagonist yieldeth Englands Congregations to be Mr. Crofton denieth not local liberty or the place of worship to be the matter of indifferencie the man is mistaken locallity never became a Topick of any force to Mr. Crofton he saith to a true Church a lawfully constituted Christian assembly meet assemble where you will and can that which he saith against the loose affections of some Christians apt to wander is forsake not the Assembling of your selves together as the manner of some is let Christs flock lie where it will or can all particular members must keep Company with them and have good reason before they refuse it Christs true assemblies are to Christians what the fixed place and altar was to the Jews 3. The high places were at most but Idolatrous places but our worship is superstitions worship and into this runs his fourth note of distance and disparity in this Analogy the Israelites worship was good and place bad but our place is only good and our worship is bad No marvell Sir if Master Croftons inference be to him a Non-sequitur but Sir This Charity is againe the fruite of his separation and will carry him beyond the negative part of it
Tract stated the Question in coutroversie otherwise then it is stated in Mr. Croftons Reformation not Separation the false-hood of which is manifest from the whole scope of that Book I have thought it convenient to transcribe such sentences in that Book which contain the Hinge and Crysis of this Caâ—e of Conscience which thou mayst take as followeth Title Pag MR Croftons Plea for Communion with the Church under those corruptions and by that disorderly Ministration to which he cannot conform nor by it administer Epistle to the Reader We must either withdraw from the Prayers and publique worship of God in this Church or attend it by this disguised Ministeral mode and order In the Book pa. 2 In the use hereof I must of necessity attend that order of administration against which I have publiquely witnessed Page 3. My resolution to attend those corrupt Administrations and that disorderly Service of God until God please to bring me forth and make me drink the water of the Sanctuary in purer Vessels Page 6. At present I have no choise if I will attend Gods solemn publique worship I must do it in this place and Order or not at all Page 16. Will any object the prophaness of the Ministers the rudeness and disorder of Ministration we yeild it is too visible but more vile administrators and irregular administrations cannot be then were the Sons of Eli in their service Specifying extrinsecal corruptions which do not vitiate the Subject Mr. Crofton in our Caese mentioneth these Pa. 21 22. Rude unsuitabe Ministerial Method and Order which is the Vessel and onely instrument of conveyance of Administration Our imposed Method disorderly Method of Prayer under all which Gods Ordinances abide a subject compleat truely and formerly Existent and distinct from these superadded corruptions operative unto Salvation and therefore must not be declined or disowned Page 24. The Administrations of Gods Worship among us is indeed nauceous but not void and venemous our waters are bitter and pudled but not poysonous to be plain under all our corruptions we must not we cannot we dare not deny the matter and essential form of Gods Ordinances and worship is continued to us Pag. 25. I confess their Common-Prayer is my burden by reason of its defects and disorder and the rudeness of the Ministerial Method c. yet I find in it no matter to which a sober serious Christian may not say Amen and though I distast the ministerial Method I cannot disown the Essential form of Prayer Pag. 26. My good friend is their no difference between a calling on the onely true God in the name of Christ though in a defective rude confused unfitting order and praying unto Saints and dumb Idols between the disorderly Administration of the worship for matter and form Gods own appointment and the Ordinance nullifying administration in an unknown tongue so long as we enjoy in her the matter and essential form of Gods Worship and Ordinances though in an Humane Unfit Corrupt Ministerial Method and Order with some vain and needless appendents of humane invention we are not without confidence of Gods presence and a possibility of salvation we therefore are without a sufficient ground for separation or non-communion Pag. 35. With all peaceable submission embrace such degrees of Reformation of the extrinsecal Order and Ministerial Method of Gods Worship enjoying the substance in the essential form thereof Pag. 36. Shall we not acknowledge Gods mercy in affording us and humbly use the substance of his own worship celebrated in a disorderly way and Method Pag. 37. I must profess to all that fear God I see no sufficient cause to satisfie my conscience or to plead before my God on which to refuse communion with her the Church and attendance on Gods solemn publique Worship under her rude ministerial method for that duty is not warrantably superseded by another mans iniquity Pag 40. I confess the ministerial order and method of publique worship and prayer is purely humane within the power of the Ministers thereof and so indifferent it ought not to be prescribed and imposed Pag. 41. This is not my Case and Question but whether solemn publique worship my positive duty c. which cannot by reason of my confinement be enjoyed without my attendance on that irregular unsuitable method and confused order may be warrantably superseded c. Page 42. The ministerial method of Gods Ordinances is charged on the Ministers not on the members of the Churches Page 49. I fear to be charged with the omission of Gods publique worship celebrated in Christs Church though with extrinsecal corruption and in a rude ministerial Order which ought to be reformed Page 69. The ministerial mode imposed and sinfully received by such who subjugate their Ministry not vitiating the subject nor nullifying the Ordinances of God will not warrant my non-attendance on them Christian Reader Impartially judge upon these passages whether Mr. Crofton doth not clearly distinguish between Gods Worship substantially existing in matter and essential form and the humane ministerial mode by which it is exhibited in and to the Church and so he hath fixed the Hinge and Crysis of this controversie on this Notion viz. The defect and disorder of the Ministerial Mode is not to the Members of the Church a sufficient ground for non communion in Gods Worship fully formally existing by it whilst the Remonstrator hath not discerned this he hath fought with his own Fancy in his pretended Answer to Mr. Crofton Jerubbaall Justified OR A Plain rebuke to the High pretended humble Remonstrance and Plea against Mr. Croftons Reformation not Separation Worthy Sir YOurs the 12. instant I received and with it a Book entituled Jerubbaal or the Pleader impleaded which pretendeth to answer Mr. Crofton's Reformation not Separation in good time sir hath Mr. Crofton's papers past nine Months in private from hand to hand and four Moneths in publique in the world and now answered if it be to purpose and truth be beaten out it is well I will say better late then never I have not sir Communicated the Book to Mr. Crofton as you do desire his late sickness not yet recovered hâ—th discapacitated him for such work but I have read this humble Remonstrance and find in it a Spirit sufficiently high I shall adventure to give you and if you please the world my thoughts concerning this impleading Plea against Mr. Crofton's Plea for communion with the Church under those corruptions and by that disorderly Ministration to which he cannot conform nor by it Administer And truly Sir This Book maketh a great cry but yieldeth little wool it may serve the simple whose good affections to purity lead their judgement not only from but against duty to make a noise Mr. Crofton is answered but the Iudicious Reader will soon see there is in it vox preterea nihill and that Mr. Crofton is as far from being answered as he was before This Author having passed his Mindus
like part built on his own Judgement of the expediency of it it is reason he enjoy Page 15. his fancy in his own fabrick he abruptly assaults Mr. Crofton on the most gross and manifest mistake of the man the natur of his Book and the form and force of his Argument which could possibly befall and misguide any Antagonist whatsoever Sir This Gentleman mistaketh Mr. Crofton and the generall nature of his book he accounteth and that with more then ordinary heat and confidence Mr. Crofton the Mecaenas and Advocate of the Liturgy and Common prayer book and an accuser of the bretheren he apprehendeth Mr. Crofton's Reformation Pa. 14. 30. not separation to be a Plea for the Liturgy and an Indictment or accusation of the Saints cujus contrarium verum est how just sober or warrantable those his apprehensions are let all impartiall unprejudiced men judge Mr. Crofton an Advocate for the English Liturgy who can have the face to say it How will that appear hath he not preached and written against it did he ever retract doth he conform to it or consent to read it was not his known opposition to it apprehended to be the cause of his vexations and bonds he met with in Staffordshire in his late Travells can envy it self oppose Mr. Crofton to Mr. Crofton his enemies being Judges never was any man more square and stable to himsell then is Mr. Crofton these things do indeed give cause to call him Jerubbaal and make it suspicious he is the Gideon who threw down the Altar if the Liturgy must be so accounted of Baall on what ground could this pretender to reason and religion cry Mr. Crofton is the Mecaenas and Advocate for the Liturgy hath not Mr. Crofton's Contests actings and sufferings manifested him a Monument of Gods Grace and Truth and Sectarian rage and falsehood will men needs reproach him with that which none hath as he resisted Oh Sir Mr. Crofton hath pleaded for Communion in the Liturgy It is false sir he hath pleaded no such thing his Plea is for Communion with Gods Church in Gods Ordinances and worship though Administred by the Liturgy and that onely in case of necessity when we cannot otherwise enjoy solemn publique worship it is one thing to commnnicate in the Liturgie simply and abstractedly considered this supposeth an assent unto it and a personall acting in and by it as a Liturgy for this Mr. Crofton hath never yet spoken one word It is another thing to communicate in and Religiously attend Gods Worship Administred by the Liturgy in which the Liturgy is no more but the vehiculum instrument of conveyance and humane Ministration the formality of Mr. Crofton's Plea is this the Liturgie is a rude and disorderly Ministration an evil which ought to be abolished by which he cannot Administer but it is not an evil of that nature to visiate the Subject nullify and destroy Gods worship and so warrant the peoples withdrawing from that because of this Vulgus non distinguit that the over zealous vulgar should account this a Plea for Communion in the Liturgy is no wonder whilst a man of learning doth it with all confidence is a withstanding of an inserence which the premisses will not allow a justification of the premisses as true and good cannot a man plead men must in case of need drink water in unclean vessels or affirm Citizens must not loose all for want of asking by the rude dialect of their Recorder but he must be concluded the Mecaenas of Barbarisime and nonsence and Advocate for the Queen of Sluts may not Mr. Crofton deny such disorder to be a sufficient ground for Secession from Gods worship but he must needs be the defender of that disorder According to this sober Logick is Mr. Crofton tauntingly represented the accuser of the brethren and his Book branded as an Indictment against the Saints what cause is there for this high charge whom when where and whereof hath Mr. Crofton accused This Author calls him his accuser he shall do well to put him to shame by telling the world whereof Mr. Crofton accused him Mr. Crofton doth in his book suggest groundlesse unwarantable Secossion Page 29. from voluntary non-communion in Gods worship is a private or negative Separation the first act towards a positive and totall Sepeparation but is this to accuse the bretheren cannot a Minister suggest the sinful nature of an act but he must be arraigned as an Accuser of the bretheren oh Charity oh Sobriety Sir Who readeth Mr. Croftons book and seeth not that it is so far from an Indictment or Accusation of others that it is a sober serious and necessary Apology for himself and his own practice most groundlesly unchristianly and incharitably accused by others and those some of the bretheren who never administred or attempted to reprove the things whereof they did accuse him in his whole Conflicts for Reformation he had protested he could communicate in Gods worship under that order by which he could not adminester comming to practice his principles what Calumnies what Censures did accuse him of defection and Apostacy and constrain these Letters by way of Apology for himself And this thus extorted by false accusations is most falsely accused to be an accusation of the brethren Oh! Charity Oh Sobriety Sir We cannot expect he should rightly take up Mr. Crofton's Argument who hath so grossely mistaken himself and the generall nature of his work let me observe to you his mistake in the very form and so in the force of what he is pleased humbly to tearm Mr. Croftons Doome Argument Page 15. Having passed his many needless distinctions he professeth himself a negative and partiall Sepatist he is best see to his Warrant least being loosed from the Harbour he be driven he knows not whither I am glad he disavoweth Positive Separation gathering a select Company into a Corner some who shreudly guess who this Author is think they durst presume to charge him as peccant in this respect but sure I am Mr. Crofton and other good men are no little grieved to observe some Presbyters not only absent from publique assemblies but also celebrate the Lords day by preaching and Ministration of the Lords supper to a select Company in private as if they were designed to verefie that Independant Calumny Presbiterated Churches are gathered Churches His Separation stated this Antagonist assaults Mr. Crofton's Considerations that he might fence with better successe he forceth the chief of them into this syllogisme according to his own fancy not Mr. Croftons Argument Communion with the Church visible in all acts of solemn Publique worship is an essential part of the Sanctification of the Sabbath or Lords day and indispensable Duty of every particular Pa. 15. 16. Christian to be onely superseded by an inevitable necessity c. This is indeed Mr. Crofton's proposition on which this man doth assume as that which he saith must be the assumption and accordingly
in the modes by which he doth minister some are proud and curious and in their carnal policy compell an vniformity in ministerial mode not necessary yea sinfull restraining ministeriall guifts and the Churches profit by their variety these pretend to correct some mens rudenesse and irreverence by imposing their own prescribed composed formes and modes of ministration to the open violence and almost subvertion of the office of the Ministry these again met with men of sloathfull or slavish spirits who are idle and neglect their own ministerial guifts whilst others on pretence to peace and obedience to superiors do admit them the formes composed by others betraying the office they have received from the Lord no wonder to find defects and disorders in the ministerial mode of Gods worship whilst the same is wholly dependent on men of weaknesse subject to folly and infidelity the best of men and Ministers need a Priest to make attonen ent for their holy things 6. The guilt of all defect and disorder in the humane ministerial mode of Gods worship is immediately properly and directly personal charged on the Minister and on him alone not on the Church or any the members thereof The guilt is proportioned to the duty modification is a personal duty charged on the officer appointed to that office this guilt may indeed as other sins by accident be derived to the Governours of the Church who should but do not set up and ordain men to the Ministry and suspend and put down such who want ability well and rightly to modifie and minister Gods worship and Ordinances and to the peo ple and individual members when they observing defects and disorders in the Ministerial mode of worship donot grieve for the sin of others and complain of it as burdensom to themselves and in liberty of choice if they do not choose better but sit contentedly under the same Eli by the first brought on himselfe the sin of his sons prophane ministration and the God-fearing Israelites delivered themselves by the last but there is no common reason which can derive the sin of rude Ministration on the people 10. All defects disorders rude and impertinent expressions in the hnmane ministerial mode of Gods worship are corruptions circumstantiall and extrinseal in and by which Gods worship may substantially exist in matter and essential form capable of operation to its appointed end The Scriptures are read though in parts and parcels and in a corrupt imperfect translation all which are evil and abate the efficacy to edification but are not such evil on which we may conclude the Seriptures are not read or cannot edifie the hearers the word is preached and may profit the hearer though the Sermon be raw rude indigested immethodical and in wild and unfit expressions Prayer is presented to God though defective in some matter to be desired disorderly in the manner of expressions uttered with abruptions abreviations pauses and postings one again None of these evils do vitiate the subject or alter the matter or essential form of Gods Ordinance so as to destroy the substance these make Gods worship not so serious grave and reverend as it should be but these notwithstanding it doth truly fully formally exist Gods worship the third not second Commandement is hereby broken God's name is truly but not rightly used he is truly worshipped but thâ—se adjunct qualities which should attend his worship are wanting the want of reverence and right order in the ministration of his Ordinance doth provoke God but will not conclude he is not at all worshipped 11. Defects disorders and corruptions in the ministerial mode of Gods Ordinances fixed continued and reiterated are more sinful and offensive to God and his people then those which are present and transient but both these are sins of one and the same nature and quality and of equal influence on Gods worship ministred by the same Corruptions fixed and reiterated are more wicked because more deliberately and wilfully used more offensive to Gods people because foreknown like the rude ministrations of Elies sons they make the Lords people loath the offerings of the Lord but yet they enter not into Gods Ordinance so as to vitiate the same and make it cease to be his prayer is no lesse prayer when pronounced by the defective disordered forms which are fixed and reiterated then when expressed by the raw rude irreverent modes presently conceived by the Minister the last may be more excusable in the Minister and more comfortable to the people but prayer is as truly formally existent Gods worship under the first the fixed reiteration of a defective disordered ministerial mode of worship addeth to the degree but altereth not the nature and quality of the sinne 12. No defects or disorders in the humane ministeriall mode whether fixed and reiterated in and by imposed and prescribed forms or expressed in and by present transient conceived forms in and by which Gods worship doth substantially exist for matter and form his in and to his Church will warrant any Christians secession voluntary withdrawing from the holy Convocation or non-communion in Gods worship so ministred for these notwithstanding Gods worship doth truly fully formally exist capable of operation to its appointed end 2. This sin is purely personal chargeable on the Minister who standeth charged with the office of ministerial modification of Gods worship in and to the Church the people or particular members of the Church may and must passe on this as other personal acts a judgement of charity which doth direct them to grieve for the sin existent to complain of it and as they have opportunity to admonish the sinner though the sons of Eli of it and seek the correction and removal of the same but they have not of it any judicium publicum judgement of Office charged on them by the specialty of duty and armed with a just morall power of correction so as that the same should be the neglect of this publique duty become their sin and leave its guilt on their souls that Gods worship formally exist in every mode of ministration every Christian and member of the Church must judge and see for by this corruption the holy Convocation ceaseth and they worship not God but the mode it selfe is personally charged on the Minister the defect and disorder is an accident resulting from the sloth negligence ignorance weaknesse and unfaithfulnesse of the Minister and an adjunct separable from Gods worship existent by the same Sir I pray you take good notice of this that the private Christian and particular members of the Church have no publike judgement of office concerning the Ministerial mode of Gods worship for Sir it is a notion of much weight and use in this Case and it appeareth plainly true if the modifying of Gods worship be as it cannot be denyed to be the personal act of an Officer appointed to that end moreover Sir if the people have a publique judgement of the ministerial mode
how our worship superstitious our worship bad this cannot be admitted who is the object of it is it not God in Christ what is the matter of it it is not things instituted appointed by the Lord himself Word Prayer Sacraments what is the form which giveth the esse to it is it not what God determined that his Word be read preached that he be called upon in the Name of Christ for things according to his will that the symballs by him determined be given and received as significant sealing memorials of the death bodie and blood of Christ is not this the substance of the worship ministred in the English Church and much of it by the English Liturgy is this superstitious worship bad worship Had our Remonstrator said the Ministerial mode of Gods worship by the Liturgy had been bad disordered and not without some mixtures of superstition he had not had Mr Crofton for his Antagonist but this vitiateth not its subject entreth not into the worship so as to make it superstitious worship bad worship the worship hereby existeth truly fully formally Gods worship though not so comfortable not so profitable to Gods people as a better and more orderly mode for Ministration but this will not do his work his inevitable necessity faileth his separation appeareth sinfull a schisme unlesse he confound the worship and Ministerial mode so as to make the worship bad superstitious and not Gods worship Sir before we pass this part of our Remonstrators Answer I cannot but observe he is at a losse for what he pleads against he crieth What doth Mr. Crofton plead for Page 46 Alas man that should have been known before now and at the beginning of your Debate it might have saved you this labour and time What saith he Is it my presence in the Church at the time of Divine Service yes it is but not as his large Conscience can yield it in an Idol Temple at the Masse or Turkish Alchoran which I am sure Mr. Crofton or any good understanding Christian could not yield nor will his necessity to avoid poenal Lawes or to bear a good Sermon justifie his so doing no matter what Religion is publickly professed this man is secured from suffering for he to save his Estate can foot it with a Church-Papist to a Popish Masse or Protestant Service and if presence in the Idol Temple in the time of Idol Worship may be made the Character by a poenal Law you shall never know him for a Christian if this necessitie would have been sufficient we should have had a much shorter Catalogue of Martyrs both under Pagan and under Papal power then by Gods grace we have for our encouragement But Sir that he and others may certainly know what Mr Crofton pleadeth for I will tell him It is for this Christian careful carriage on Gods Sabbath It is a presence in the solemn publique Assembly from the first to the last of their approach to God out of Conscience to begin and end the holy Convocation A presence with a mind informed a judgment convinced that this Assembly is Gods Church in which Gods true Worship is truly celebrated A presence with an heart affected with and afflicted for the superadded Rites which are affixed to Gods Worship and the sinful defective disordered mode by which Gods Worship is ministred A presence with a Conscience convinced these Corruptions are evil but not so evil as to destroy Gods Worship but that the same doth even by this sinful mode exist truly formally Gods Worship so as to use Gods Ordinance with delight though grieved burdened by the disorder of the ministration A presence with a mind perswaded the modifying of Gods Worship is the personal duty of the Minister and so the defects and disorders therefore his personal sin so as that these may be the good mans burden being bound to mourn for other mens sin especially in what so much concerneth his own profit and edification but cannot be his sin who hath thereof no publique judgment by speciallity of Office A presence with a mind soberly vigilant over its own personal actings so as to decline all popular responds conclamations and variation of Gestures and the like actions which are unduly required from him so as to contain himself under such disorder in a composed silence A presence with a serious apprehension of God to whom the service is diâ—ected and the nature of the Worship ministred so as with reverence to attend the Word read and Prayers pronounced though in parts parcels with unfit intermixtures abruptions abreviations and pauses so as to sigh and speak out an affectionate Amen the whole the only vocal part of the people in publique Worship Sir this is the presence which Mr. Crofton pleadeth for as that which true Religion and good order doth require and direct whilst Christians cannot enjoy Gods Worship in communion with his Church by a ministerial mode more regular perfect and profitable digested by the personal abilities of each Ministrator Sir our Remonstrator proceedeth to another of Mr. Crofton's Considerations and that he accounted his second but in the order of Mr. Crofton's Book it is the third viz. Communion with the Church under many and great corruptions is not inconsistent with zeal care and contest for Reformation Page 46 47 48. What he saith to this is partly true That endeavours of Reformation are a duty that Connivance is an argument of Affection Communion an argument of Connivance the negative part of Reformation bindeth ad semper and the like all which Mr. Crofton hath asserted and amplyfied in his Plea nor doth he detract or deny them but these are generals in the application of which our Remonstrator followeth the mistake of the Question which hath misguided him throughout his whole Remonstrance Herein like an acute Disputant he correcteth Mr. Crofton's state of the Question and profoundly tells us Mr. Crofton Page 47. had done well to have stated the Question aright de ecclesia reformanda de ecclesia reformata Good Mr. Remonstrator may not ecclesia eadem be eodem tempora reformata reformanda what if a reformed Church relapse into some of tee same Corruptions which were solemnly expelled is she not ecclesia reformanda is there no cure for her but ruine and no carriage towards her but to relinquish and run from her doth the Crisis of the Question lye in her relapse and retrogradation in Reformation and into the same corruptions which had been solemnly expelled or in the quality and nature of the corruptions which are returned into her if her relapse be into extrinsecal circumstantial corruptions which notwithsâ—â—nding the substance of Gods Worship and salvability of Gods people is continued and secured is not the Question then plain Whether communion with her relapsed into such corruptions be not consistent with zeal care and contest for Reformation and who will deny that but if the relapse into intrinsecal and substantial corruptions which vitiate