to health and growth or directly destructive as intrinsecal and vitiating to the subject or extrinsecal and conversant about the same notwithstanding which the subject remains the same participation in which contracts guilt as in offering sacrifice to an Idol or contracts no guilt to the Communicant eating in an amicable friendship what is offered to an Idol such as put us out of a possibility of salvation the only ground of separation or are therewith consistent imposed by others and so their sin not sufficient to bâ—r our duty all which were applyed to the Popish administrations nullifying Christs Offices and Ordinances and so necessitating separation polluting by participation and Englands corruptions grieving God and his people some 8. some 7. some 4. years now past but preserving Gods worship in the substantial matter and essential form thereof and so not sufficient to supersede communion If you look into the writings which bear my name in the world you will find separation because of corruption condemned by reasons beyond what the most serious Church-gathering Separatists ever undertook to answer otherwise then by rage and reproach the dialect of restrained lust in that as well as in this revolution Read at your leisure my Bethshemesh clouded Saints zeal against sinful Altars Virtue and value of Baptisme written many years since and you will see Mr. Crofâ—ons communion with the Church of England is not repugnant to his judgement more then seven years since declared and in those very writings lately published before and for which men have by Gods permission brought my light under a bushel you shall find my zeal for Reformation consistent to union and communion with the Church nor did the force of opposing corruption drive me as I might probably have done to let fall any expressions in favour of separation My logical casuistical Contests for Reformation do very plainly condemn and protest against schisme and sedition as thereunto destructive particularly in my Analâ—psis to Doctor Gaudens Analysis my Argument and Answer is thus concluded Whatsoever shall be the establishment in the Church though never so corrupt yet whilst consistent with salvation though it may occasion to me suffering and a suspence of my Ministry by Gods Grace it shall not effect on me or such on whome I have influence Schisme from the Church or a resistance of his Majesties just Authority And in my Epistle to the Lyturgicall Considerator considered in which I urge my apprehended grounds for the alteration and abolition of the Ministerial method of solemn publique prayer used in our Church with a proâ—est for Communion under it though against administration by it I am so much affected to the peace of the Church that I have of late preached what God assisting I am resolved for to practise viz. that many and graet corruptions in Gods worship are to be grieved for and patiently groaned under before Schisme be consented to or separation be consulted Provided neverthelesse I be passive not active in them I can keep Communion under that form of worship whereby I cannot administer and heartily say Amen to the matter of those petitions which are put up in an order so preposterous and indigested that I dare not stand between God and his people with the same The liberty that I now pursue when obtained and used is no more than a practice commensing on these professions whereby they are made more legible not more censurable than they were before My good friend These things considered I must professe when ever God shall mollifie the hearts of men into whose hands he hath given my present liberty I see not any reason that I dare plead before the Lord or reflect as a barre on my Conscience whereupon my solitary Sabbaths may be sweetned and spent with comfort my passage to the publique assemblie and worship though in this order and with these appendants which are burdensome to my spirit standing open and so my absence being a voluntary act within my own power If any man professing the fear of God can produce any I should be glad for I fear to be charged with the omission of Gods publique worship celebrated in Christ his Church though with extrinsecal corruption and in a rude Ministeriall order which ought to be reformed but will not excuse me though unforced by the offence of some weak brethren zealously affected to the purity of Gods House and Worship I am not insensible that the Committee of discretion will be no lesse ready to call me fool for steering this course than they were for my entering the Lists in defence and â—â—…oâ—cement of Reformation wherein I am deserted by my more prudent brethren for that I hereby strike ost from that party on whom my former contests did seem to 〈◊〉 me But to them I must breifly answer I am willing to be wise as a serpent and resolved to keep my innoâ—…nâ—… as a dove so long as these do correspond and agree I have an heart to lodge them but if prudence once obâ—…ate or obstruct duty or guide into oâ— guard sin I fear the serpent begins to wind too farre and getting in the head will wind in the body and devour the doâ—… that some who have been objects of my opposition because subjects of separation have in my present sufferings embraced me and shewed kindnesse to me and mine beyond some more specially charged with it as their more particular duty I am very sensible and thankfully acknowledge to God and them and hope they did not thereby designe to charme my zeal against what I ever cenceived to be sin I confess it hath been a check to my comforts to consider some triumph in me and my sufferings because opposed to the superstitions and prophanesse which they dislike who agree not with me in those positive truths which I have asserted and will be turned in their hearts against me when the same two-edged-sword in my weak hand shall be constrained to strike their more civil seemingly sacred lusts The Usurer huggs and hath the Preacher home to dinner when he preacheth against the prodigal profusal spending drunkard who will hunt and hurry him out of the Parish when he shall preach against usury I cannot but tell you a passage which here befell me In my close confinement three persons full of seeming zeal to piety and purity stumbled into my chamber and saluted me with this salutation we are strangers to you but in conscience of our duty are come to visit you as a sufferer for Jesus Christ to which kind and Christian salutation I returned a short admonition that we might endeavour to understand the truths of the Lord Jesus and labour to agree in positives for I feared many rejoyced in my sufferings as negative and against what is grossely evil who would not embrace the truths I did contend for on which these persons zeal boiled over into this angry Taunt what I warrant you you are yet for the Church of England and your
REFORMATION NOT SEPARATION OR 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 IN A LETTER Written JVLY 20. 1661. In and from the TOWER of LONDON to R. S. To satisfie the Weak and silence the Wicked who insulted in or were offended at his endeavoured and clamorously reported as obtained attendance on Gods PUBLICK WORSHIP in that Place during his Confinement NOW PUBLISHED To silence Censures and Calumnies satisfie such who would walk uprightly in this houre of Temptation By the said R. S. to whom it was written Unto which is added the Copy of another LETTER Written on the same Occasion and Subject Printed in the YEAR M.DC.LXII TO THE READER READER IT is more than a Year since it was clamoured Mr. CROFTON goeth to the Church and heareth Common-Prayer in the Tower of LONDON Whereupon he was not little Censured by some whose Profession of Religion and Relation to him required much more Charity Mr. CROFTON did then write unto me this ensuing LETTER with Advice to Communicate the same for the Satisfaction of the Weak who stumbled to their own wounding and Silencing of the Wicked who insulted to the Grief of him and Gods Church In Observation of this Instruction I did to save the labour of the Pen and make this Paper more profitable to the Church put it into the Press where some good Friends did seize and for present stisle it choosing rather to Communicate the written Copy as they could This Copy was imparted to many Christian Friends and Ministers who seemed to be in this matter otherwise perswaded in special Those of the Congregational way who seemed most concerned in the same these were all requested to Correct Mr. CROFTON'S Errour and Rectifie his Judgment but none would or did undertake the work though assured he had an hearing Ear Horresco referens though he hath been most bitterly Censured he never received any the least Admonition concerning this matter one excepted a Copy whereof with his Answer thereunto being come to my hands I have presumed to annex unto this LETTER I presume without Mr. CROFTON'S knowledge First To make these Papers publick to evidence the little Cause men have to represent Mr. CROFTON'S Non-conforming Communion to be a Defection from the Cause of Reformation and Result of his Temptation Secondly To let men see on what Grounds Mr. CROFTON hath satisfied himself in his solitary Estate when he could neither Confer with Men and Books that so if they appear weak some serious man may by word or letter whilst the Press will not be allowed to speak help him to Conviction I cannot but determine it unchristian to condemn without Fraternal Correption or an Essay for Conviction those Censures do reflect with Violence on the Censurers which are retorted with a what doth your arguing reprove Thirdly To help others to discover that Point of Piety which is proper for their places and capacities under the present Providences of God in and towards his Church in these Nations What lately was Mr. CROFTON'S Case is now our own we must either withdraw from the Prayers and Publick Worship of God in this Church or attend it by this disguised Ministerial Mode and Order and with Grief I speak it we are in the dark and we are left in the dark our Prophets are gone who should tell us and before their going have not told us how in this Case Christianity doth require us to carry Some general Cautions we indeed received in their last Councels but no clear Directions in reference to the special Case and Condition into which we are resolâ—ed I well know most Presbyterian Divines to be in Judgment the same with Mr. CROFTON but their Prudence doth prohibit the Publication thereof to us or at least in a particular Specification of our present Condition I will not say Mr. CROFTON by his Act or Apology appeareth any very wise Pilate I leave those to whom it doth belong to judge his skill in the Compass but I cannot but say he seemeth to be most Simply Faithful in fufilling his Ministry proposing himself a pattern and perswading his friends and people to walk in the Exactness of Truth against all Extreams though his worldly and carnal Interest lieth on either hand and might easily induce him to advance or at least by his silence to abett the same I cannot but observe this is not the first time Mr. CROFTON hath divided from the Policies of them who could not disown his Principles or Scripturally determine against his Practice And truly I wish men may consider whether the Serpent do not out-stretch and over-reach the Dove in those Policies which make Religion unto its reproach a matter of Faction and study to save and recover Reformation by the appearance of a Bulky Party for Separation I cannot but let thee know I am thus far clear of Mr. CROFTON'S mind Unwarrantable Non-communion may not be allowed no not for a day though to saving Reformation for we may not do Evil that Good may come thereof and I cannot be perswaded I am disbanded from Christs Army so soon as I am superseded to my Conduct I must march under his Banner when I may not be permitted to march at the Head of a Company And sure I am it is more easie to fall into either Extream than to walk between both uprightly according to the Truth of the Gospel Reader I will stay thee no longer only know That this Season of Publication of this LETTER is by me chosen or rather constrained by the over-prudent Supersedeas before mentioned and silence our over-general Cautions of our pious Ministers in this Case and houre of Temptation which is come upon us If any Minister be hereby provoked to beat out the Truth which must guide the Churches Practice If any Christian do hereby receive Direction to dispel his Doubts and steer his Conversation Or if any rashly censorious Saint be hereby convinced of their uncharitable unchristian Censures and bitter words by which they have wounded themselves and grieved him whom God hath smitten be hereby convinced of their fault so as to give Glory to God and with Jobs Comforters confess their Guilts I have obtained mine End and hope it shall not much displease my Pastor on whom I confess I have herein too much presumed I am thine in Union with the Church And Simplicity of the Gospel R. S. Sept. 1. 1662. REFORMATION no SEPARATION OR Zachary Croftons Plea for Communion with the Church of England In a Letter to a Christian Friend Christian Friend COnsidering we live in an Age exceeding scrupulous and the actions of a Prisoner are subject to Observation and Censure without the least enquiry into the reasons end and inducements thereof And well knowing my unhappy self to be a man much mistaken and misrepresented obnoxious to and afflicted with the groundless calumnies of the wicked and censures of the weak
shame do know to be true and visible but to my comfort do know to be an Objection of no weight for our question is concerning Communion with not the Constitution of a Church That such matter should not at first Constitution have been taken in and having grown up ought to have been cut off and cast out I can and do yield and consent but that the disorder defection and prophaneness of the members or what is more the Angels and Ministers hath resolved the Church into a non-entity and necessitated non-communion save in a new Constitution and Church gathering I cannot believe because I finde nothing more plainer in Nature then for a degenerate Vine to retain the name and nature of a Vine when it bringeth forth little save sowre Grapes Mat. 3.9 nor is any thing more clearer in Scripture then for the children of the Devil Matth 3 9. John 8.44 to have Abrahaem to their father and be the children of God and Covenant of Graco by visible administration or for disorderly Christians in Corinth to be called and owned as Saints and Believers a man covetous a fornicator and adulterer an idolater 1 Cor. 5.11 Rev. 3.1 a drunkard to be called a brother Sardis having a name to live but being dead is declared one of the golden Candlesticks among which Christ walketh and when Paul wrote to Titus the Christians in Crete were abominable disobedient and to every good work reprobate Titus 1 13 16. yet was Titus charged to rebuke them sharply not to disown them or decline communion with them or to gather the fit matter and orderly Christians among them into a new Church form nor are any among them advised or directed so to do a Ram and a Goat cannot be denied to be of Christs flock on earth though they may be turned on his left hand at the day of judgment Correction and casting out is the priviledge of a Church member and supposeth its capacity in their object though an incestuous person the prophanenesse of the members of this Church may and must provoke my brotherly admonition ministerial reprehension and the Churches Censures against them but will never warrant my non-communion with them or voluntary absence from Gods solemn publick worship celebrated among them because it doth not ipso facto by any due order or divine direction discharge their relation to Christs Catholick visible body so long as God knoweth them as his Spouse and people though deserving having not received from him a Bill of Divorce I may be burdened to see their lewdnesse and lightnesse but must not forsake the Bride-chamber nor his worship therein celebrated without all doubt the capacity of those within the Church though disorderly and as such to be judged is vastly different from Turks Jews and Pagans and those without the Church who refuse to professe the true God and Christ or obedience to them the one being subjected to Gods special pastoral paternal care in the case of their very disorder and aberrations whilest the other only enjoy Gods common providence as do other creatures the works of his hands What hath been urged to nullifie this Church from what this kind of men will needs suppose to be the form thereof Parochial distribution convenient and good viz. that they are by Parochial constitution and Christ never ordained Parishes hath been often and abundantly answered by many and among others I have already fully spoken to it in my Bethshemish clouded and shall therefore now only say Parochial distribution is no constitution nor any essential form of the Church so as that bare simple habitation within such bounds should ipso facto without further capacity or qualification make men Church members or their removal or non-residence within this or that Parish as do Merchants and Mariners should discharge their relation to the Church but it is a Political order and convenient distribution of the Church Catholick visible to particular Assemblies for the due and more easie Celebration of Gods publick worship the Lord Jesus founded his Church Catholick and universal into which Baptism is the Ordinance of Catholick incision and imitation and excommunication is the Ordinance of Catholick excision and discharge but nature and the necessity of order doth divide it into particular Assemblies according to humane discretion and no order can more conveniently circumscribe particular societies of the Church than vicinity and cohabitation This the holy Ghost doth plainly digitate by denominating the first plants of Christianity Rome Corinth Galatia Ephesus and the like by the places where they were planted not by the first planters or after Pastors blaming it as a Schism in the Church to say I am of Paul I of Apollo and I of Cephas and indeed this distribution doth much facilitate the inspection of the Pastor or brethren beyond what the Covenant constitution of Congregationalists is capable of whereby some living in York are members of a Church in London Parochial Division then being the benefit of the Church and members thereof in Christian Cities Countries and Nations it is so far from blame and avoidance that it is to be commended and approved by men of prudence and order and can never necessitate or warrant any mans non-communion with the Christian Assemblies thus distributed and conveniently assembled Unto such as stumble themselves and would have others so to do at Communion with the Church of England because they do not know that it was rightly gathered Englands Church was rightly constituted at the first and constituted at the first I shall briefly say History the best evidence of an ancient Act doth assure us that the Gospel was first preached and Christianity was first planted in our Islands by the Apostles or Apostolical men which no doubt did with all care rightly lay here the right foundation of Gods Church and if we may as in cases of this nature we must judge a posterior the certainty of the root by the extent and quality of the branches the foundation by the Dimensions and duration of the Fabrick can any man reading the English Stories of the eminent Martyrs of Christianity found in this Church in all ages since the times of the Apostles unto this day and not conclude the Church was at first rightly planted and founded these men shall do well to resolve the old question ever put by the Non-conformists to the Brownists these mens progenitors if they be begotten to God in what Church and by what Ordinances were they converted was it not the Church of England we whom they to serve their designe will own as Saints and declare fit matter for a Church must professe our selves sprouts from this plant their Charity is not sure so irrational as to believe men may gather Grâ—pes of Thorns or Figgs of Thistles for if so their gathering Churches will be found needlesse whilest Saints grow in Infidel soils and Gods house existeth without the laying any foundation These men shall do well to
consider Knowledge of a Church it first constitution not necessary whether the knowledge of the mode and order of first planting and gathering the Church be necessary to every member related to it In England we finde societies professing the true God and Christ baptized into his name worshipping him by his own Ordinances this is the forme of a Church and doth suppose and imply a Root and Foundation by which it is animated and preserved But must we needs know how it was at the first laid or planted though by length of time it is worn out of sight and over-grown with earth and weeds are we bound to renounce the Vine and run out of the house unlesse we pluck up the root and raze the foundation to satisfie our selves herein if so God help the illiterate souls and weak capacities not capable to conceive or well understand the same is Christs Church planted for an age only that every succeeding generation must transplant gathering of Churches did indeed begin the Acts of the Apostles must it needs be continued to the end of the Revelation to the coming of the Lord to judgment I finde not Paul in his joyning himself to the Church nor Priscilla and Aquila in their travels and communion with different Churches make any demurre on this enquiry and I dare not think the holy Ghost would have concealed from us a point of so great importance My good friend upon the whole of this Objection I must let you know that my serious and deliberate thoughts do dissent from the Conclusions concerning the matter and form of a Church stated by the self-consecrated Officers of the hundred and twenty self-constituted gathered Churches which of late years met at the Savoy but assent unto the determination of Mr. Cotton in his advice to the brethren of old England at the close of his way of the Churches in New-England viz. The work is not to make them Churches which were none before for the Gospel having been preached in England by Apostles or Apostolical men they were without doubt rightly planted but to reduce them to the Primitive purity they had in their first constitution And here my friend I must desire the Independents will not be offended that I propose them as the present prime promoters of the nonentity of the Church of England by way of barre to Communion with her and a principle of separation from her for that notwithstanding their contrary professions of what they cannot soberly charitably and rationally deny their common suggestion in England is fit matter but not the form which is the esse of the Church their Savoy conclusions and paganizing Church-gathering practice do loudly proclaim them the off-spring of the Brownists and posterity of the rigid Separatists ever withstood by the sober and serious Non-Conformists since Englands Reformation and in this point the summum genus of those several specifical self-constituted Sects which have confounded our Church the odium of whose Schism from it defended by Rebellion Schism and horrid Treason is at this day most sadly though falsly reflected on the most loyal sober serious reforming non-conforming Presbyterians to the weakning their hands and retarding yea diverting their progresse in an humble argumentative and patient pursuit of Christs Ordinances and due authority of Christs Officers to be restored and exercised in the Church of England by me ever owned and now lamented but not to be deserted Such as fancie the Church of England was lost in the deluge of Popery and Antichristianism Englands Church lost not its being in Popery may by their own observation correct the same and be constrained to confesse there is in this respect no more cause of stumble as to the entity of this Church then was as to the being of the Jews when overspread with Idolatry in their many defections from God for in Englands worst times they may finde a persecuted Elias a John Wickliffe with many other most eminent branches bringing forth the Clusters of Gospel Grapes to the bleeding out their very lives besides Obadiah's fifties hidden in Caves by the violence of persecution certainly the Root must abide or how or whence could these branches spring Yea the winter storms of Popery passing away and the floods of Antichristianism asswaging though not dryed up and the chief weeds of superstition being plucked up though some remain how hath this Church revived flourished and sent out many most eminent and pious branches without any new plantation Yea conveyed unto themselves who question her being the truth of Grace and Faith in Christ Jesus if ever they receiv'd it I blesse God I have learned to discern between the subject and its separable adjuncts though never so vile and do believe the Church to be Christs Church though vitiated and defiled with Idolatrous administrations all nor indeed any defection is an actual divorce if adulterous Judah Jet 3. on a summons to repentance do return and put away her abominations she loseth not her relation to God nor doth the high places continued under his reformation make God or his people to forsake her the Temple of God abides his when given to be trodden under the feet of the Gentiles yea when the Antichrist the man of sin sitteth therein this notion may possibly sound better to some eares from New-England than from the Tower of London let it therefore be thence receiv'd If Antichrist must sit in the Temple of God and the Courts of the Temple be given to the Antichristiaen Gentiles for a certain time to tread under foot then there was a true Church state where he sate and whilest he sate there and it was the true measured Temple whose Courts he did tread under fo t nor can there be Antichrist unlesse there be the Temple of God and Courts thereof where he is and if ever Antichrist sate in England then there was the Temple of God there before he sate in it and whilest he sate in it as was also in other reformed Churches the Temple or Church is the subject wherein he must sit the Antichristian seat is not the subject nor constituteth it but is an accident vitiating the subject and separable from it the removing therefore of Antichristianity doth not destroy the subject or make it cease to be but changeth it into the better state in which it was before thus accidentally vitiated this is the assertion of Mr. Phillips of Water-town in New England England was Christs Church before the Antichristian deluge under the power of Popery and since it was purged out and so she at this day notwithstanding her backsliding doth abide God provoked hath not yet removed his Candlestick or given her a bill of divorce as he justly may and I fear yet will if I then deny Communion with such of her assemblies I have a liberty to attend and frequent and make my appeal to God on the account of her non-entity with a Lord she was not or I know her not to
never be denied to be the indispensable duty of every Christian It is true these are to be expressed and acted by all lawâ—ul and only lawful means 1 Chro. 13.9.10 11. according to every mans place and capacity the most dreadful shakings of Gods Arke will not warrant Uzza to step out of his place to stay it nor will the greatest sanctity in Israel Numb 16. authorize Chora to usurp the Priesthood It is not a more poor apology than base for the rebellion of Dathan and Abyram that all the Lords people are holy the God of holinesse needs not nor will he endure the help of our iniquities these Cautions observed endeavours for reformation can be by none omitted or faintly pursued without an inevitable contracting upon themselves the guilt of those corruptions which remain upon Gods Church and service for no rule in reference to humane society is in Morality or Divinity more true than this error cui non resistitur approbatur veritas non quae non defenditur opprimitur negligere quippe cum possis deturbare perversos nihil aliud est quam fovere nec caret scrupulo societatis occultae qui manifesto sacinori cum potest desinit obviare Erâ—…r not resisted is allowed for silence gives consent Truth not defended is oppressed for Cowardize giveth falshood the Conquest to neglect when we can do it to disturb the wicked is to cherish them for concealment and indulgence is the guard of their designe nor can he want a suspition of secret conspiracy who can but will not hinder iniquity for such Connivance is an act and argument of affection â— Sam. 2. let it be remembred old Elies sin by which he fell under the severity of Gods wrath was his not reforming the abominations of his sons The Reforming Government of many pious Kings of Judah are blotted with a but the high places which the Temple restoted and frequented seemed not worth the heeding were not taken away Israel is charged with the prophanenesse of Gods Sanctuary Ezek. 44.7.8 by reason of the uncorrected neglect of the Keepers thereof and the non-resistance of false Prophets is aggravated with a the Prophets propâ—…cy lies in my name Jer. 5.31 and the people love to have it so It is a matter of admiration to a God of jealousie that his Church and â—â—…ship should be overspread with corruption without the â—â—…king and expostulations of an Advocate for him Isa 59.16 the 〈◊〉 saâ— it and it displeased him that there was no judgment and he saw that there was no man and he wondred that there was no Intercessor 1 Cor 5. the guilt of the incestuous person is by the neglect of discipline charged on the Church of Corinth and the suffering the woman Jezabel Rev. 2.20 is the evil imputed to the Church of Thyatira the light of nature and Scripture leadeth every one in his place and capacity to reform corruption and chargeth it on their conscience as a positive duty To damp zeal or barre endeavours for reformation and to blame and violently silence Ministerial rebukes and argumentation or popular petitions supplications mournings and murmurations under and against the corruptions of Gods Church and worship is irrational and irreligious and the defence thereof by this plea viz. these corruptions are confessedly consistent with salvation and such which notwithstanding the most serious and zealous reprovers do not and professe they dare not separate from or deny communion with the Church is no other than hellish divinity and Bedlam Reason best confuted by their wives rebukes of the Queene of S uts preparing her mistriss sack possets in the common wâ—shbowles not to mention a vessel of more base imployment or presenting to the table his dainty Cates in a disâ— licked by the dog and wiped with her dish-clout the which though it be unhandsome and unwholsome is not poysonous and so directly destructive as to drive them the house or table so as to begge or starve rather than to eate or keep good fellowship such as shall thus do must needs proclaim themselves ignorant of the reproving invective Ministery of the Prophets and Apostles yea of the Lord himself when and whilst they lived in Communion with the Church of the Jewes the last of whom whipt the money-changers out of the Temple when and because he acknowledged it his Fathers house of Prayer Joh. 2.16 insensible of the sad and severe judgments of God on Eli and his sons for their uncorrected disorder which made Gods people loath the sacrifices of the Lord when they did not nor durst leave his Sanctuary and on Solomon for building high places 1 Kings 11.31 though consistent with the Temple of the Lord Ezek. 43.8 and on Israel for building their posts besides his posts their Altars besides his Altars and setting up the Image of jealousie in the House of the Lord which yet was not forsaken by him or his people and unaffected with the nature and holiness of God who will have holinesse written on all the vessels of the Sanctuary and the very bridles of the horses Zack 14.20 and will have all things in his service done decently and in order 1 Cor. 14.33.40 because he is a God of order and not of confusion when Corruption in Gods Church and worship can be denied to be sin I will allow and advise Gods Ministers to be silent and when they grow substantiall and vitiate their subject I will allow and advise the Members of the Church to separate but till then I dare not give my consent or Countenance unto the one or the other Reformation and Seperation whereof voluntary non Communion is the privative part Seperation no act of Reformation but obstructive thereto and the first formal act though by the groundless Calumny of the enemies to the one occasioned by the rash inconsiderate zeal of the other they are confounded are in themselves vastly different and indeed inconsistent and destructive each to other as much as is the Cleansing and casting away a vessel purging and parting from an house this is duty but that is horrid iniquity schismes in the Church are dangerous and disgraceful but schismes from the Church is thereunto destructive and damnable to the subjects thereof the purity of Gods Worship must be pursued in unity with the Church and Communion is implied in all endeavours for Reformation desertion doth declare destruction not repair of the house is desired and designed which of us leave our houses because not so convenient handsome or healthful as is desired or forsake our food because of a slovenly Cook or Carver the Scripture doth detect much corruption in Gods Church and the zeal of many unto the Reformation thereof provoking and pursuing it unto death or very deep distresse without the least direction unto or allowance of separation or non-communion but with a most plain and clear charge and direction to the contrary Christs Apostles as
most zealous Reformers did often and openly and with much authority rebuke and resist the disorder of the Churches and corrupt administration of Gods worship yet were so farre from approving or advising separation that they have branded the subjects thereof with these and the like odious epithites they were not of us John 2.19 Jude 19. Heb 10.25 and therefore went out from us these are they who separate themselves sensual having not the spirit and taxeth the voluntary non-communicants with a defect forsake not the assembling of your selves as the manner of some is I cannot without trembling consider the circumcised Sects in the Church of Colosse are charged to have left the head Coll 2.19 by leaving the body in which all the joynts are knit together to the nourishment of the whole I cannot but assent to that maxim as most true ex Ecclesia nulla salus the Church is Gods Arke of salvation out of which none but mad men will leap or leave it on pretence of purging it or putting out of it unclean birds and beasts in this case of contest for Reformation and communion with the Church under many and great corruptions I must say as our Saviour of the lesser and more weighty matters of the Law Luke 11.42 these things ye ought to have done and not leave the other undone for Superstition and Separation are extreams equally odious and ominous to Reformation is it not obvious to every wise observer that the Devil and wicked men do make the one the advantage of the other and cast the odium and direct the force of each as the turn cometh and opportunity serveth against such who steering by Scripture Compasse desire according to their capacity to guide Gods Church and themselves in her between these two dangerous Rocks into the Haven of rest and holinesse Whilest poor despicable I in our late years in my place and Calling withstood our Church-wasting separation many professing piety and pursuing purity in Gods House and Ordinances were prejudiced unto an high and open persecution of me by their own fancy that I asserted and advanced the superstitions and disorders of our Church by the return whereof God hath convinced them of their rashnesse and constrained them to correct their mistake of his unworthy reproached servant and now God blessed be his name having animated me with zeal for perfect and compleat Reformation and acted me in my place and sphere as a Minister of the Gospel to debate the obligations thereunto beyond my mean abilities or the logical reply of the adversaries thereof who bear away the victory by a thou liest Bellarmine and have confuted me argumento baculino enforced by the severe moderation of authority incensed by the suggestion of Treason and Sedition secretly whispered and generally charged against me whose loyalty is most legible by both active and passive characters and who have in all the writings which bear my name declared my abhorrency of Sedition and popular tumults and having blessed me with an heart and opportunity to withstand and witnesse against the deluge of Superstition and Corruptions which breaking over and bearing down sacred banks doth to our sâ—… and shame again overflow our Church and Nation how many do now dream I will indulge and embrace Separation or at least by my voluntary non-communion the first act thereof give some countenance unto it as if between these there were no medium but that the corruption of the one must necessarily generate the other give me therefore leave to tell you and by you to tell others in me concerned I cannot but withstand the one with abhorrency of the other and keep my distance from separation whilst I desire and endeavour to stave off Superstition lest I Shipwrack my self or others on either rock Superstition and separation strengthen each other I have observed and our Church hath experienced the same that as Superstition Corruptions and disorder in Gods house and worship do and therefore call for the zeal and rebukes of Gods Ministers and carefull Remedy by his Majesties Prelates by him entrusted with the Ecclesiasticall good of his Subjects very much harden men of strong affections and weak Judgements to separate furnishing them with a clamourous accusation who discerne not the proper and genuine cause of their sinfull Shisme but readily father 1 Cor. 3.3 4. Gal. 5.19.20.21 what the Apostle hath determined to be the brat of their own lust on any thing which beareth relation thereunto though but a remote and accidentall occasion thereof so non communion and separation is the grand Removal and most Plain ruin to reformation that ever could be devised Subverting the house on pretence and instead of sweeping it as if an house forsaken and pulled asunder one running away with a post another with a beam to patch up their own self-founded fabricks were ever like to be purged and preserved from uncleaness and disorder my good friend take notice of this God determined and his people deserved the destruction of the ten tribes of Israel before those who feared God fled from among them or forsooke them Babylon is fallen she is fallen was the voice uttered by the Angel before Come ye out of her my people was sounded to the Saints which follow the Lamb Conservation is the end of burdensome Communion Ier. 13.2.7 and carefull Reformation but dissolution is the most certain sequell of desertion It is Gods and mush be his peoples last work to depart from and forsake his Sanctuary he stayes long with a grieved striving Spirit and stands on the very threshold with a wooing expostulation Be thou instructed O Jerusalem Ier. 6.8 least my Soul depart from thee and I make thee desolate the very issue of departure let it be seriously resolved did not Corah in his separating from the Camp of Israel gathering a Congregation out of the Congregation and the Circumcised Sectaries among the primitive Christians strike at the foundations and seek to subvert the very societies from whence they separated and do not the practices and some principles of the semi-separating as they would be deemed selfe constituting Independents of our age determine a non-entity by the non-formality of a Church in England and raâ—e the very foundation thereof and so condemn the very generation of the just who have lived and dyed members thereof yea Martyrs to the truths of â—esus Christ against Papall as well as Pagan power and errors The Anabaptists in Germany have not been more odious and obstructive to Luthers reformation then the Church gathering separatists of all Sects have been retarding unto a retrogradation of that in England in that the odium of their schisms seconded with seditien and centred in Rebellion un o Regicide with the confusion and subversion of our Church and Kingdom is most sadly and shamefully though unjustly imputed to all who with humble and peaceable spirits desâ—e and endeavour the casting out corruption and disorder from Gods house
and ordinances and reflectes on the work of reformation it selfe as if their proper genuine and natural parent The reformation of the Church is a duty incumbent on every man and member thereof Reformation must be by lawfull means onely it must be pursued in their places and capacities by just and lawful means without schism from or if possible in the Church or sedition in the Common-wealth both which my soul ever did abhor as disgraceful to Religion dishonourable to God and destructive to Reformation I never did nor yet can allow or advise other means of reformation then Ministerial admonition to the Church Logical dispute and Theological argumentation and redaurgtion among equals humble proposal petition and supplication to superiors with a patient and submisse attendance on their pleasure and on God acting the same such as receive Kings as nursing Fathers to the Church will rejoyce in them as Christians much more as professedly reformed and with all peaceable submission embrace such degrees of Reformation of the extrinsecall order and ministerial method of Gods worship enjoying the substance in the essential form thereof as they will allow untill God encline their hearts to allow what himselfe expecteth and his people desire soberly pursuing the bene esse with joy in the esse of Religion and in communion with the Church waiting on the truth of Gods ordinances quietly attending their Superiors for purity and regularity of dispensation I find not that the men fearing God in Iudah did tumultuously tumble down the high places nor turn away from Gods Temple because of them yet their standing was the stain of Government to their reforming Kings to flye out of Gods house or in the face of Gods Vicegerents because his own appointments are administred by instruments in order to his service unsuitable and to us offensive is a frowardness which God cannot nor will not admit or indulge in any of his children Ministerial reproofs and admonitions and vulgar mournings and murmurations are loud alarums to God and the consciences of men and strong enforcements of Reformation preces Iacrymae ever were and still are the onely weapons of the truly Godly Our state and time calleth for an higher degree of Reformation under and against the oppositions of just authority and lawful Princes such as God hath in his mercy and by his miraculous providence restored to our Church and Nation I am afflicted by and ashamed of the slow progress and shameful retrogradation of Englands Reformation under and against publike national solemn sacred bonds whose obligation will abide before God and conscience though the affirmations thereof may be interdicted by men If Calvini in his days could say If Godly Religion had flourished in England till that day the time of Queen Mary her Raign there ought to have been an order of service better corrected Epistle to the Ch. at Frankford and many things quitte taken away Can we without grief consider our Church hath enjoyed true Religion more then eighty years since that time and yet we ignorantly continue and violently contend for that order of service as if ashamed to give place unto better things yet I dare not deny her to be a reformed Church or as such decline Communion with her in and for whom the Lord hath emminently appeared and out of whom he hath gratiously purged all things venentous and destructive though some things nauseous and distastfull were continued and are returned into her having defended her against the Spanish Ariâ—ado and Popish Conspiracy by Gunpowder and other agitations and attempts of Papall power and Antichristian rage with an Almighty hand and outstretched Arme. I do beleive the infancy of Reformation might rejoice in and grow up under that order of divine service which the adult estate thereof ought to cast off as puerile and unsutable First degrees were matter of Comfort though not of Content to such who seek the simplicity of the Gospell remaining dreggs ought to be discharged and I doubt not God will notwithstanding mens aversness and opposition in due time effect it In the mean time i see no reason to refuse to drink because my waters are pudled or presented in an unclean Vessel and I can come by no purer remaining degrees of Reformation must be so purified that those obtained may not appear to be disowned or despised though our order of Divine Service be a Roman dregge of some dangerous distastfull influence yet it is not Popery shall we not blesse God and rejoyce in England as brought out of Babylon though some Babylonish Vestures Rites and Orders which ought to be abandoned are yet retained I conceive them ingratefull for the purity obtained who run out of Gods house for the Corruptions continued and obtruded I cannot but repute them over forward who shall refuse the Substantials of true Religion and Christs Institutions because of some rude Rough Appendants shall we not acknowledge Gods mercy in affording us and humbly use the truth of Gods word because transmitted unto us with some humane traditions and the substance of his own worship celebrated in a disorderly way and method with some foolish Appendants of mens inventions My good friend my zeal care and contests for Reformation of this poor Church have cost me dear yet if God suffer the Charge to rise as hâ—gâ— as did that of my namesake by the unkindness of King Joash not one mite too dear I blesse God however my passions worke I see no cause to repent my bargain I pray God glorifie himself and edifie his people by my bonds onely I must professe 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 and attendance on Gods solemn publique worship under her rude Ministerial method for that duty is not warantably superseded by the iniquity of another man my sufferings nor other mens sin under which I mourn because I cannot mend it must not turn me out of Gods way to the right or left hand superstition and separation must be shunned as Rocks equally dangerous to Gods Church and worship the prophanesse of this and its Subjects must not drive me nor the pretended purity and piety of the other and its Subjects allure or draw me unto the positive evil of separation or privative evil of voluntary non-Communion I pray and hope God will keep me upright under and against all temptations from falling into the extreams of our unhappy age and Church and yet give me to see the purity of his worship in Union and Communion with his Church here on earth or possesse me with his undefiled unstained glory in Heaven for from the one I dare not depart untill I arrive at the other least by shipwarck I should be deprived of both Fourthly Let it be considered Consi 4th Scandall is an argument of no strength when pleaded to supersede or condemn a positive duty Jobs friends
parish Churches to which I could not but Reply by way of advice not to deny the being of the Church nor renounce union and Communion with it because of the corruptions in it but their zeal brake into rage and railing thou Antichrist wilt thou yet uphold the Beast and Whore of Rome are you Antichrist still with many more invectives and expressions of outrage which provoked me to give them this short farewell Freinds reconcile your selves to your selves am I a sufferer for Christ and yet Antichrist if you come not to visit me come not to vex me to all dissenting friends I cannot but by way of thanks for all their kindnesse intreate them to study the truths of God I have asserted and embrace not their force against me but against both extreames for that love will not last which is founded in present contradiction without consent in positives asserted Love the Truth and me for the Truths sake then shall ye have the comfort of loving indeed and in truth It was my hope and is my prayer that our retrogradation in Reformation would have made such who departed from us to reflect with seriousnesse even unto Repentance the experienced remorce of separating and Church confusion to which Church-gathering hath resolved us but if men harden themselves to uphold their sin and strengthen their party to the utter subversion of this poor Church and paganizing this Nation they must give leave to trust God with their love and kindnesses whilst to my power I resist their lusts and let them know I cannot be a Martyr of Faction I hope I can do all things and suffer all things for the truth and nothing against the truth and must all my days pursue Reformation of Gods Ordinances in Union and Communion with the Church leaving my self principles and practises to the judgment of God knowing it is an easie matter for me to be judged and misjudged by men and yet abide what I am A servant to God his Truth and Church Z.C. Julij 20. 1661 AN APPENDIX To the foregoing LETTER IN A LETTER Written in answer to one signifying to Mr. CROFTON the Offence which was taken at his going to CHURCH And being present at the COMMON-PRAYERS IN THE CHAPPEL IN THE TOWER OF LONDON For Mr. Z. C. Prisoner in the TOWER DEAR BROTHER YOU cannot enough believe how much your renewed publick Communion with we know not whom in the Ordinances which they think cannot but be materially corrupt especially in that place hath grieved and alienated the hearts of the Godly not only Members but Ministers Defend it how we can They censure it not only Impolitick but Impious hardning our Enemies weakning our Friends undoing your good Testimony and giving away the CAUSE it being aeque if not aequaliter as if you should Read and Administer the Form They think there can be no Obligation of Duty or Edification warranting the one which may not also justifie the other The matter of Doctrine and worship of Prayer seems to be not only the objectum ad quem but also per quibus whether things or persons wherein they take it for granted the Common-Prayer is corrupt As when you pray for Arch-Bishops Bishops as Ministers of a superiour Degree and indeed according to the new corrected Form of Ordination of the only Holy Order and Institution wherein they are an Antichristian Order c. Or if only the Circumstance of the Form were exceptionable yet you judge the Nurse may as well be bound in Duty and Necessity to give the Child his bread out of a Chamber pot as she her self or the Child feed themselves out of it Plead then you must necessity for both or neither and they expect you should do th' other too se defendendo or else supersede this for the time to come But if you proceed I perswade my self of that very many Brethren which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rest you will be alone in this for they can with more patience brook to the present where there be personal corruptions in the Matter than where there are circumstantial material Offences in the Form Yours bound in your Bonds P. E. For the Reverend Mr. P. E. to be communicated to other Christian Friends and the Brethren of the Ministry concerned in his Letter as scandalized at my Communion with the Church in the Order of Service by which I cannot administer Good Brother GRace and peace abound yours no little aggravation of mine affliction I received I thereby understand the grief not only of Brethren in Christianity but in the Ministry because of what you call renewed my Communion with their Church in that Service by which I cannot administer and what is to me more greivous their Censures of my act as impolitick yea impious hardning our enemies weakning our friends undoing my good testimony and giving away the Cause Sir such is my esteem of the affections of the godly that their grief must needs be mine God is my witnesse I desire seek study their joy their grief for my duty can only grieve me in by being groundless whereby they wound themselves by wounding him whom God hath greived and that by most bitter words sharper then Swords or Razors hardning our enemies weakning our friends are easily borne they are events by accident beyond the nature and intent of the Act or the intention of the Agent resulting from the wickednesse of the one and weaknesse of the other to deem this Act Impolitick I take not ill all my acts and writings have been such in their account the Censures of the Committee of discretion are to me so common that they passe on me as things of course branding with folly what could never be convinced of iniquity but impious doth pierce mine intrails to shun sin hath been my study my smart did not piety bar may policy I could sleep in as whole a skin as my more prudent Brethren the fear of God conscience of duty provokes this impious act what a Monster of man hath God made me my course is nothing but contradictions treasonable loyalty schismatical unity impious piety yet this is not all an undoing of my good testimony and giving away the Cause and so an Apostate can any thing cut deeper be more clouding to my sufferings more deprive God of the glory thereof it pierceth my soul to cry Lord judge between me and Brethren my witnesse is on high my Record is above I have charity for Jobs miserable comforters they spake well of God though their arguing reproved not Job for they spake with a mistaken zeal I believe they were Saints against whom Paul appealed it is an easie thing for me to be judged of men my judgment is of the Lord The Lord strengthen my patience under this most provoking temptation that I may with sobriety reason against clamatous censorious Brethren My good Brother where is sobriety charity is zeal for purity a Moses Serpent to devour these Graces of the Spirit Cave
Why is my now attendance on solemn publick worship branded to be renewed communion with you know not whom if you mean this of persons individual truly as to the most I know not whom nor can I think you judge it necessary I cannot in my first communion know it in any Congregation is Church gathering become a Presbyterial principle is it the work of every age is seven not seventy years an age is non knowledge of Members a cause of non communion would not common charity make me know them to be a society of Christians worshippers of the true God in Jesus Christ and are they not hereby members of the Church Catholick visible particularly divided by local circumscription or have we renounced this principle is not the Liberty of the Tower a particular Church in a Presbyterial sence as well as Christ Church or Alhallows Breads street If I communicate in these must I not communicate with I know not whom may I not hear the Gospel preached and in calling on God in the name of Christ for things agreeable to his will communicate with I know not whom But why is my communion râ—newed I never denied I never ceased from I never was cut off from communion with the English Reformed Church and its particular Assemblies must Independents be verified in the false reproach viz. Presbyterial Churches wâ—re gathered Churches Presbytery interrupted was the Church dissolved and Communion abandoned Cave We have disowned denied determined sin and danger in these Notions I have more charity than to think my self out of Communion because violently debarred from Convention with the particular Assemblies of the Reformed English Church God having at length opened me a door of liberty to attend his solemn publick worship in this place with this Assembâ—y why is my acceptance and use thereof clamorously condemned as an act not only impoliti k but impious do not you know this is the execution of a resolution neither new nor rash not new for I thus determined and thus practised in my youth when piety was reproached by profane men as Puritanism and by the Brownists as corrupt Communion I thus determined and declared in my publick Ministery and preaching for Reformation I thus determined in all my late disputes and writings whilest I was at liberty I thus practised on accidental occasions I herein convinced and hereof perswaded prayed the liberty I now enjoy the first day I was committed prisoner to this place and have ever since petitioned to enjoy it this act you know is not rash but the result of mature and deliberate thoughts besides what hath passed between God and mine own soul I have heard and weighed the objections of separating as well as reforming brethren and after many expostulations I have you know it stated my Case of Conscience drawn up my reasons communicated them to Brethren and Christian Friends craved a Confutation from more than one prayed fraternal Correption by solid and serious Argumentation and professed a readiness to hear and obey Conviction I wonder after all this and Nine Months time to have corrected convinced my Judgment I shall be censured for bringing it to Act and you should now call for an Apology Dear Brother How long shall I complain when shall I be known and dealt with as a Brother Is it fair Play to revile and not reprove To condemn and not confute Will you neither convince my Conscience nor be content without Censures to see me obey it Are you angry to be imposed on and yet expect I should live by an implicite Faith and forbear what is to me a positive Duty on this bare Reason The Brethren will be displeased Let me say it without Prophaneness or Levity Be not wise overmuch The Offence of Brethren hath its place and weight in my Soul but must be well grounded before it counterpoize Conscience of positive indispensable Duty I well understand not the Epithites which vilifie my present Act because they are general and without Reason That it is Impolitick I may not deny I have ever been estranged to and at enmity with the Brethrens Policies and Fancy If they had in some things been as foolish as silly I God might have had more Glory Truth more Strength the Church more Purity and Order my self more Liberty their Comforts I know not nor will adventure to judge What Policies this Act must relate unto I know not unless it be the strengthning and so justifying those Schisms which supplanted subverted our Reformation by those Seditions Rebellions Treasons which have made it Odious and scandalized the endeavours thereof that the most Upright and Innocent among us are pressed under it If Brethren were sensible That my Zeal for Reformation is reproached repelled and my self thus oppressed by these Schisms they would not sure think it Policy to strike hands with them or Impolitick to appear really as well as verbally against them God knoweth I may not long speak let me speak freely Truly Brother foolish I think it aque and aequaliter politick for serious sober Reformers to unite with Non-communicating Separating Congregational Brethren in the Church-confounding nullifying principles and practises As for our late King-Killers to cry up the COVENANT and confound the Quarrel of the Parliament with the Good Old Cause Confound 62. with 52. and you may reconcile 48. to 43. and soon return to 48. again Agree these in Ecclesiasticks and divide them in Civils if you can I wish I could not scent some Brethren offended at my Act as tainted already in their Civils But I am a Fool be it so yet a Fools Bolt is soon shot If Presbyters will wisely serve Gods providence and do his Church proper Service Now it is their Time and Business to witness Corruptions circa cultum publicum will not warrant Non-communion with secession or separation from a true Church and such I yet deem England Correct this folly and I may become wise till then I will through Grace joy in my folly I have observed indeed Gods and the Kings Fools were never many But truly foolish I could never judge it good Policy That Non-communion Separation and the Sectarian Spawn should shroud themselves and be sheltered by Non-conformity and Reformation Hath not our dear-bought Experience taught us That the Repute of being the Parent of these hath been the Remora and Retroversion of that Can we forget how these when in Power did divide divert and destroy Reformation Paganize all England and plant One hundred and twenty gathered Churches and thereby proclaim Entity not Purity of the Churches was their Quarrel And shall we not now be so wise as to disown and deny them as a Bastard brood Now they are taken as Vagrants and whip't up to Non-conformists as their reputed Parents Can we ever witness Relation more than by these affectionate embraces in this day of Discrimination O! that my Brethrens Policy were so wise as to consider the Duty and Necessity of differing Reformation and
sense and Grammatical Construction thereof from whom and which you know I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath been mine unhappiness that few of the Brethren have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present concernments of Reformation nor could I expect it whilst I could not be heard to speak nor was worth reading when I had written Again I must tell you that it is my Grief to observe that many are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Negatives who are and are resolved to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Positives These agree with me in and against the Disorders which should not be but dissent from me in that Order which should be in the Church They consent when I say Ministers must not conform but understand me not or affirm me Antichristian when I say Members must communicate They own me as Zealous when I cry to the sons of Eli You do wickedly thus rudely to Administer but disown me as impious when I tell Israel You must bring your Offerings to the Lord though by reason of the profane Priests and rude Administration thereof your Soul doth loath them They like me well and cry me up when I say The Image of Jealousie provoketh God and hath brought him down from his Mercy-seat to the Threshold of the Temple but look a squint and cry down when I tell them I will follow not go before God Israel must know and appear in the Temple as Gods house though he be at the Threshold ready to depart but not yet gone How long shall we represent the Spirit of Reformation to be a Spirit of Contradiction and verifie that odious Scandal That Non-conformists condemn every thing but cannot tell what they would have I have observed new light is only reprehensive but true light is also discretive and directive Good Brother Desire such who in this are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast an eye on that Tract almost lost in our late Confusions which Cartwright Geree Hildersham Dod Ball Hind Nicholls Langley did tread out between the Conformity thou as now required and the Non-communion by the Brownists and Semiseparatists then as now pressed practised and contested for with more reviling Censures than convincing Reasons I wish all those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren would seriously study the Nature of Separation and Non-communion and observe the quality and quantity of Corruptions which all who have written on that Subject have concluded may be in a Church before they constitute a warrantable Cause of Separation or Non-communion I have not met with any who would not allow yea require Communion as a Duty with a Church whose Ministers are vile Members wicked Ministration rude and disorderly Censures wanting or warding against the power of Godliness Worship polluted and in which Idolatry is practised but conjunct with Gods true Worship their Altars standing by Gods Altar their Post by his Post their Groves and high Places in his holy Mountain near unto his very Temple I will not in these Cases except Cotton or H oker by whose Principles the being of the Church admitted I will be bound to defend my present Practice Good Brother Remember Consider our difference from the former state of these holy men is Gradual not Real the Duty or Impiety was in nature the same to them the measure and aggravation is more to us They indeed acted beyond what I can allow and in what I can better excuse than justifie them but their Arguments for Communion are armed with Religious Reason beyond what can be resisted If now I am left alone for I must yet proceed I shall only note paucity of Professors is attendant on all Criticisms of Christianity strait is the Gate Joshua and Caleb must follow God throughly not turning to the right or left hand Gods Worship disorder'd in its Ministration and Mode I attend with Grief but the Corruptions being extrinsecal not vitiating the Subject under which Gods Worship is for Matter and constitutive Form his own I dare not leave it I dare not but attend it violent Restraint removed I have no ground of Faith in neglect hereof to expect special Grace or Presence I cannot with Confidence appeal to God with Lord Thou wilt have Meâ—cy not Sacrifice As a common Christian I am charged to judge the Matter as a Minister the Mode and Order of Gods Worship when it is convincingly demonstrated that these two are aeque or aequaliter necessitous and obliging I shall either Conform or cease to Communicate till then I pray you Brethren receive my Practice as a Comment on my Cause and Testimony and give me leave without your Censures provoking justifying the Clamours of the wicked to walk with my God in Communion with his Church visible conform to the commanding Dictates of my Conscience This is the Desire of Sir Your Brother Constant to God And his Covenant ZACHARY CROFTON FINIS