Christ nor of the approved Testimonies of Justine Martyr Tertullian c. witnessing the immunity and freedome of the Church in their dayes from such impositions alleadged by his SMECTYMNVAN Brethren But the grounds of my doubts herein shall be disclosed in the next answer however you may judge from what hath already been said how unjustly Non-Communion with the Church of England in her Liturgy and Common-Prayer is interpreted sinful Separation it being a necessary declension of meer Will-Worship 5. The Sacrament of the Lords Supper is indeed a Substantial Part of Real-Solemn Divine Worship being one of Christs Fundamental Institutions but the knowne Violence of Imposition the Will-Worship and Superstition which attends the celebration thereof in the Church of England so that I cannot communicate with her therein without sinne does warrant and necessitate my present Non-Communion and Withdrawment this being clearly Mr. Croftons alleadged case of Real Inevitable Necessity Thus then Though the Church of England be a true Church so that a Total Separation from her is unwarrantable and therefore Communion with her in all the parts of Real-Solemn Divine Worship wherein I may joyn with her without either let or sin be a Duty yet her Liturgy and Common-Prayer appearing to be no part of Real-Solemne Divine Worship but a meer humane Constitution and the Supper though a Substantial Part of Real-Solemn-Divine VVorship yet being by corrupt Mixtures and Appurtenances much adulterated so that I cannot communicate therein without sin my present Non-Communion with her in both the one and the other which is a Partial Separation is so far from being a breach of Duty that it is a Duty therefore no Schism the thing charged which is a Causless Separation c. This may acquit me and all men in my Capacity from Mr. Croftons Nick-name of Separatist in the Case But I refer you Sir to my next answer for further satisfaction in both 3. By way of Retortion Communion with the Church of England may be superseded in case of Real-inevitable Necessity ex Concessis by Mr. Croftons own Doctrine and Assertion but mine that I may put in for a Supersedeas is a case of Real inevitable Necessity therefore by Mr. Croftons own Acquittance my Non-Communion c. is no sin no Schism There be two things wherein I cannot communicate with the Church of England viz. 1. Her Liturgy and Common-Prayer 2. The Sacrament of the Lords Supper under her present method of administration for Non-Communion in both which I alledge a Real-Inevitable Necessity 1. The Necessity of my Non-Communion in the Liturgy and Common-Prayer is grounded on Invincible doubts about the very Lawfulnesse of such a Constitution and those upon three Maxims shall I call them or Principles which Mr. Crofton possibly would term Schismatical as well as my Practice Viz 1. Ecclesiastical Constitutions that are not Vseful are Vnlawful 2. Ecclesiastical Constitutions that are not Needful are Vnlawful 3. That Constitution of Worship which is not commanded is forbidden Which though they may seem to be very Paradoxes and strange Positions in this age yet I professe to you without any censorious reflection upon either the Principles or Practises of others they hamper me The Assumption peculiar to each of those Propositions containeth my doubt But the Liturgy or Common-Prayer of the Church of England is an Ecclesiastical Constitution which is neither 1. Vseful nor much less 2. Needful nor 3. Commanded Ergo c. 1. That Ecclesiastical Constitutions which are not Vseful are not Lawful which are Vnprofitable are Vnwarrantable where by that which is unprofitable I understand that which is un-edifying is a Truth bottomed upon a great Canon Apostolick in respect of which all Church-Constitutions ought to be Acts of True Canonical Obedience viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done unto edifying 1 Cor. 14.26 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edification according to the language of the Holy Ghost is not only 1. a Freedom from positive dammage nor 2. a Single but 3. a Successive and gradual Benefit For Confirmation hereof I might produce the Joynt-determination and Vote of a whole Jury of the Orthodox-Learned Calvin Junius Tilenus Alstedius Hospinian Beza Pareus Prof. Leidens Jus Canonicum Perkins c. who unanimously conclude the same whose several Testimonies I should here insert but that I must shun prolixity 'T is observable what is left upon everlasting Record namely That the Ceremonial Law of Moses was disanulled because of its weaknesse and unprofitablenesse Heb. 7.18 that which may be urged in my mind invincibly against the retention of Jewish Ceremonies in the Christian Church whence I argue If a Divine Law one of Gods own making must be reversed disanulled and abolished the Holy Ghost himself being Judge because unprofitable as the Ceremonial was Christ the Substance being exhibited then surely A fortiori all Humane Laws those of Mens making especially Ecclesiastical which are unprofitable are hoc ipso unwarrantable I should not fear to assert this in the face of the world Now That the Liturgy or Common-Prayer is a Constitution unprofitable which is the Assumption will need no great labour to prove 'T is hurtfull and is that usefull who cannot witness the unhappy Consequences Mischiefs and Inconveniencies attending it I should say but little if as some call Ignorance the Mother of Devotion so I should call it The Nursery of Ignorance Nay what greater Schismatick this day in England what hath more divided between Faithful Pastors their dear People the Service hath stopt the Prophets mouths pad-lock't those lips which should preserve knowledg alas those are but few amongst the many thousand Malignant Influences of this Convocation-Wildfire And yet There is no hurt in it say some that 's strangel but admit there were not doth it any good the Negative will prove it an Illegitimate brood yes may some Commoner say and so may I say of the Popish Missal it may accidentally profit me but neither will Collateral nor single Benefit prove the Legitimacy either of the one or of the other Further Is it an Edifying Constitution if not cashier it for Apocryphal 't is an Adulterate piece The waters of the Sanctuary must rise higher and higher now what influence hath it in building of a man a Church-member up in his most holy Faith were this to Edifie In a word It must * Instit lib. 4. c. 10. Sect. 32. Manifestam utilitatem prae se ferre according to Calvins Rule It must conduce to the neanifest advantage of the Church of God to her growth and gradual Prosiciency since the riper she is for age the riper she should be for knowledge c. to the perfecting of this Mystical Building Ephes 4.11 12. else beleeve it it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if un-edifying then unwarrantable Now how little our Liturgy or Common-Prayer is contributary hereunto let the Impartial judge 2. That Ecclesiastical Constitutions which are Vnnecessary are also Vnlawfull
thankfullnesse under the reception of an Extraordinary Blessing and not as an Act of Piety Necessity or Worship And though I shall not at this time at least go so far as some namely to assert that the Consecrated Bread purposely set before Superstitious Kneelers Protestants and the supposed Transubstantiated Bread purposely placed before Idolatrous Kneelers the Papists is the same In Esse Ad. rabili yet two things I shall say First A Papists Idolatrous Kneeling before the Bread supposed to be Transubstantiated is in some respect more Excusable than a Protestants Superstitious Kneeling before the Bread being onely Consecrated for his Creed doth though not Justifie yet in part excuse his gesture Did I beleeve that the Sacramental Bread is no sooner Consecrated than really Transubstantiated into the Body of Christ I should think I should greatly â—â—n if I did not forthwith exhibit Worship thereunto since as the O thodox-Learned generally grant there is Adoration and Worship due to Christ even as Man viz by vertue of the Personal Vnion of his Humane with his Divine Nature Secondly The gesture of Kneeling at the Sacrament c. in the Church of England having Necessity placed in it else why is it imposed and not seft Arbitrary yea and holinesse and worship too as its * The Arch-Bishop of Spalato Dr. Burgesse Dr. Mortoun Paybody c. learned Patrons inform us and so becoming a dangerous piece of Superstition and Will-Worship I am warranted to withdraw and refuse Communion with her therein by a Supersedeas of Mr. Croftons own grant viz in case of Real-Inevitable Necessity with this assurance that God will have mercy and not sacrifice The Sacrament is a Priviledge but Superstition is Sin now I may often warrantably wave a Priviledge but never am I warranted to commit the least Sin and therefore for fear of Poyson I deny my self Food Alas Mr. Croftons Instances in Stinking Fish c. Pudled water c. An Vncleane Vessel c. yeeld not the least satisfaction to me what if there be poyson in the dish though never so well garnished My Dear Friend The case is very hard but what shall I do If I must dye let it be by famine as soon as by poyson If I must be fourty years without a Passeover even as long as the Israelites were in the Wildernesse without theirs The will of the Lord be done I had rather be in the Wildernesse without it than go back to Egypt for it while I know that I am in the way towards Canaan not so getting St. Bernards Maxim Non privatio sed contemptus damnat The want of a Sacrament is my Affliction but the Contempt of it onely under that want is my Sin only my prayer is that God would forgive them Who make the Lords offering to be abhorred Thus Sir I hope you are by this time satisfied in the case namely That Non-Communion with the Church of England in her Liturgy and Common-Prayer as also in the Lords Supper under the present method of Administration in those who yet joyn with her in Prayer Praise The Word Preached Parts of True Solemn Divine Worship as you and I do is no breach of duty but a duty the one being no True Divine Worship but Will-Worship the other being though a Substantial Part of Worship yet Adulterated and extreamly Corrupted Worship therefore no SCHISM which was the thing charged Now give me leave before I conclude this to produce my Warrant and Protection in the case from the Church of Englands own Canon and Constitution namely the 9th made in the year 1603. Entituled Authors of Schisms in the Church of England censured the words whereof are these viz Whosoever shall hereafter separate themselves from the Communion of Saints as it is approved by the Apostles Rules in the Church of England and combine themselves together in a new-Brotherhood accounting the Christians who are conformable to the Doctrine Government Rites and Ceremonies of the Church of England Prophane and unmeet for them to joyn with in Christian Profession let them be excommunicated Ipso facto c. Now 1. I separate in case of Real-Inevitable Necessity only therefore not contrary to the Apostles Rules 2. Mine is not Positive Separation therefore no Combination in a New-Brotherhood 3. I am not only a Professor of the same Faith which is all the Canon seems to require but a Partaker in the same Ordinances though not in all with those who are Conformable c. and therefore that very Canon which censureth Schismaticks protecteth Me. Now Honoured Sir Though I perswade my self that your request is satisfied in the case touching Non-Communion c. Yet cannot I satisfie my self unless I give a brief touch upon Mr. Croftons other Considerations and before I come to them assoile what is objected from the High Places amongst the Israelites A Recocta crambe with him and an ordinary Allegation with all that are of his perswasion in the case in hand Do men complain saith he as they have cause Page 39. That some Roman Rites were retained when this Church was reformed let them consider many pious Kings of Judah have their reforming-Governments stained with a But the High Places were not taken away but the People went thither to worship yet I find not that any God-fearing Israelites who loathed those Reliques of Idolatry ever barred themselves because thereof from Gods Altar and Worship Ans 1. The Retention of Jewish Ceremonies in the Christian Church is God knows a just cause of Complaint since by reason of them the condition of the Christian Church is become more intollerable than was that of the Jewish Infant Church the Jews being subjected to Divine Impositions the Christians oh sad to Humane Presumptions the Arbitrary Lawes and Lusts of Men witnesse Sr. Augustine Ad Januar. Epist 119. c. 19. Item Epist 118. c. 2. 2. If the Retention of Jewish-Popish Ceremonies in the Church of England at first when Reformation was but Early was a just cause of Complaint how much more grievous must the Reduction of them after Sacred and Solemn Expulsion be the First compared to that of the last 20 years being as the Twilight to a clear Sunshine It St. Augustine complained of the intollerable burthensomness of Ceremonies in his dayes as in the places before mentioned what cause have we to complain c. in our dayes For if the first Introduction of them into the Roman Church was a Reduction of Judaisme how like does the Reduction of them into the English Church look to the Introduction of Romanisme what and not complain 3. Mr. Croftons alleadged case of the Israelites and their High Places c. is alass infinitely wide of Ours and therefore I marvel that a man of such Parts as he is should once plead the thing For 1. Though the High-Places of old were even under Reforming Governments both retained and frequented which I deny not yet what makes this against me who dispute not about the Retention
Jerub-baal OR THE Pleader impleaded BEING An Answer to Mr. Croftons lately published Plea for Communion with the Church under her present Corruptions c. Entituled Reformation not Separation By way of humble Remonstrance thereunto SHEWING That Non-Communion with the Church of England in her Liturgy and Common-Prayer in those that yet joyn with her in the substantial Ordinances and instituted Worship of Christ is no Schism and that Such are unjustly called Separatists In a Letter written by T. P. for the private satisfaction of a Friend and by him published for Common benefit In cujus perniciem aliquando convenimus hoc sumus congregati quod et dispersi hoc universi quod et singuli neminem laedentes neminem contristantes Tertul. Apolog. adversus Gent. LONDON Printed in the Yeare 1662. A Letter Written by T. P. for the satisfaction of a Friend in case of Non-Communion with the Church of England in her Liturgy and Common-Prayer Honoured Sir SChism being a dissolution and breach of Vnion 't will not be amisse if for the better understanding of the nature of the Schism in question we make some enquiry into that Church-Vnion whereof it is a breach Now from the distinct notions and acceptions of the Church the nature of Church-Vnion will best appear The Church of Christ even that which is Militant for the Triumphant comes not here to be considered is usually distinguished into 1. Catholick 2. Particular The Catholick Church again into 1. Visible 2. Invisible 1. The Catholick Visible Church is the Vniversality of Persons called by the Word into External Fellowship with Christ and Communion amongst themselves professing the true Religion the Faith Doctrine and Worship of Christ throughout the world called Visible in respect of Outward Administration and Profession 2. The Catholick-Invisible Church is the Collective Body of the truly Faithfull the compleat Quorum of the Elect Gods Chosen ones called out of the whole World of Mankind into an intimate Vnion with Christ and Communion one with another not only externally by the Word but effectually and internally by Gods holy Spirit called Invisible no◠quá Men but quá Elect the Man is seen but not the Christian The Lord only knoweth them that are his 2 Tim. 2.19 The Church-Catholick is under both those considerations called the Mystical Body of Christ viz. 1. By League Outward Profession under the former 2. By true Faith and real Possession under the latter Christ is a Common Head both to the one and to the other 2. A Particular Church is a Society or Societies of Persons called to the participation of and subjected to the Ordinances and instituted worship of Christ under certain external Rules accommodated for Local Joynt-Communion therein in a particular place Such are the English French Dutch Churches and such like including Parochial Distributions and Congregations as the Church Catholick includes them viz. as a totum Integrale or Vniversale so as that nec totum recte de una praedicetur nec una totum sibi vindicare possit saith Junius lib. de Ecclesia though the Papists make a kind of Monopoly of their Romish Church obtruding it for a Catholick yea the only Catholick Church in the World and thus by a cursed Sacriledge impropriate as I may say the Church of Christ This Distinct Notion of the Church ariseth from the diversified Nature of her Members the Constitutive Matter thereof who may be considered either 1. as Professors of the Faith of Christ in obedience to an Externall Call by the Word those constitute the Church Catholick-Visible or 2. as Possessors of Christ by Faith true Believers in Obedience to an Internall Call by the Spirit those constitute the Church Catholick-Invisible or 3. as Partakers of the same Ordinances and instituted worship of Christ in a particular place in Obedience to a Providential Call and in answer to an Opportunity serving thereunto those constitute a Particular Church so that the same Persons may be Members of the Church under that threefold consideration at once Church-Vnion then must be threefold or considerable under a threefold Notion 1. The First is the Vnion of the Members of the Church Catholick-Invisible with Christ and their Communion amongst themselves wherein they are through the Inhabitation and Indwelling of the same Holy Spirit in all and by vertue of a true Faith joyntly incorporated into Christ and concorporated one with another as Fellow-Members of the same Select Fraternity the Son of God having assumed their Persons into a Mystical as well as their Nature into a Personal Vnion with himself Now Sir This Vnion admits of no breach Christ and his Elect Members the true Branches of that true Vine are inseperably conjoined their Persons as well as their Nature are eternally matched and married to Christ the Mystical Vnion of the one is indissoluble as well as the Personall Vnion of the other with him There is no fear of a divorce here neither can the Body be severed from the Head nor any one Member from the Body the Members may quarrel an Israelite with an Israelite thus we read that Paul and Barnabas did contest and contend so fiercely that their Paroxysme of strife ended in Separation Act. 15.39 Yea they may joyn to their breach of Society a breach of Charity in some degree but neither is the one nor the other a dissolution of that Internal Union whereby the truly Faithfull are coupled together one with another and all of them joyntly with their Common Head Christ The Vinculum Vnionis the Conjugal-Vnion-Knot viz true Faith or the spirit of grace in the Faithfull being altogether inviolable The Holy Ghost is the Fountain-Radical of Faith as of all other Graces and therefore of this Communion One Spirit quickening influencing both Head and Members in the Mystical as one Soul conveys life and sense to all the Members of the Natural Body and hence 't is I conceive that Christ and Beleevers are said to be not One Body onely but One Spirit viz in Esse Mystico 1 Cor. 6.17 Now this same Spirit may suspend his influences viz Comfortable and Augmentative not Vital as in the dark and solitary dayes of soule-desertion and Faith may in such a case be much weakened and impaired viz in its Graduals but True Faith being the Seed of God 1 John 3.9 is in Esse vitali as to its Truth and Nature intrinsecally permanent an irreradicable principle Perseverance and indeficiency being its Genuine property as well as Christs purchase Luke 22.32 there is a kind of Immortality in it So that as there is a weaknesse in the strongest Faith so there is truth in the weakest now this Vnion depends not upon the strength but upon the truth of Faith and not upon the Gradual Communications but upon the Radical Inhabitation of the Spirit Such a suspension then is unfitly termed a seperation David lost Comfort but not the Comforter Psal 51.11 12. or if we grant with some that it is a
breach in tantum though not in totum a breach in yet 't is no interruption or breach of Vnion but rather a temporary intermission of Comfortable Communion What though the Trees of Righteousnesse have their Autumn-season their fall of the leaf the trees of the Vineyard as well as those of the Forrest There is still an Indeficient principle of life in them by vertue of their incision and ingrasture into their Common Root Christ the Tree of Life This is both defensive and offensive Armour against our Arminian Adversaries who daringly assert a Schism and Seperation here de possibilis that is that 't is possible for the truly Faithfull totally and finally to apostatize from Christ and thus of true Converts to become very Cast-awayes sad doctrine Might we receive what they obtrude for Orthodoxy verily we might betake our selves to our pen and write our faith vain all our prayers lost and our selves of all men most miserable If the foundation be destroyed what can the Righteous do But now here is the Beleevers Fort-Royal namely his Inviolable Conjunction with his Living Head Christ this is an impregnable bottom of Saint-stability groud of Christian-perseverance and guard against their total-final Apostacy Quatenus unimur munimur this Vnity is our Safety By vertue of this to speak a big word the State of grace is equally safe though not equally comfortable with the State of glory and the Spiritual State of the weakest equally safe though not equally comfortable with that of the strongest Beleever salvation being annexed to a Real Vnion with Christ which is grounded on the truth of Faith not to comfortable Communion with him which ordinarily attends the raised degrees and strength of Faith Conclude we then all the Members yea the very meanest of the Church Invisible to be in this sense Invincible Obeunt non pereunt dye they must perish they shall not cannot None of them is lost The second is that Vnion and Communion wherein all the Members of the Church Catholick-Visible the Professors of the true Religion throughout the world are by vertue of their Common Profession of One Lord One Faith Eph 4.5 One Baptisme gospel-Gospel-doctrine and worship united amongst themselves and joyntly concorporated with Christ as One Entire Body Catholick Now to apply this to our purpose 1. The Vnion that is between Christ and the Catholick Visible-Church considered as a Collective Body of Professors is also un-interruptible admits of no breach She in this sense can neither by Universal Apostacy fall off nor by any Violence be broken off from her Common Head Christ True The Church hath her Moon-like waxings and weanings gradual though not substantial Changes SIONS Sun hath his Apogaeums and Perigaeums The Waters of the Sanctuary their Reciprocations they often ebb as well as flow The Churches Glory is frequently what by Intestine Corruptions and Divisions what by forreign Combinations against her and Torrents of persecution clouded and eclipsed insomuch that an ICHABOD might often seem best to become her whom yet her Lord hath dignified with this title of honour Christ-Mystical But the Light of the Church though often eclipsed was never as yet extinguished being continually renewed by the Auxiliary influences of the great Sun of Righteousnesse The Truth hath in no age wanted either Patron or Proselyte The Visible Church surely was very Consumptive when the whole Body seemed to be contracted to one Member abridged in a single Elijah that second Jerub-baal a Champion-Zealot for the Truth and yet even then were there no less than 7000 Non-Conformists in Israel 1 King 19.10.14.18 God had got their Hearts and now Baal shall not so much as have a knee Reflect we upon the Primitive Churches Sanguine Complexion under the Tyranny and ten Persecutions of the Heathenish Heroes when the whole earth was * Aug. in Psa 118. Vid. Corn. Tacit. Lib. 5. Annal. Tertul. Apolog advers Gent. purpled and scarleted with Martyr-blood when the very name of Christian was a Crime when he that professed himself a Christian dyed by a Sanguinary Law enacted to that purpose without either self-defence or conviction when thousands were dispatched being nominis tantum et sectae rei guilty of a meer name Christian When Dioclesian that Infernal Wolf having upon a Hell-devised Oracle or Prophecy viz That if the Christians were but once cut off the Roman Empire would wonderfully flourish caused no lesse than 17000 to be massacred in one moneth did most wickedly boast De delet◠nomine Christiano That he had everlastingly rased out of memory and utterly abolished the very name of a Christian yet could not the sword of violence ever intersect the line of Church-Succession yea the more they were mowed down the more they multiplyed Plures efficimur quoties metimur saith that Christian-Mecaenas * Apolog. adver Geut Tertullian Againe who could have expected any to have appeared for the patronage of the Truth under the Torrid Zone of Antichristian persecution and yet behold even then hath Christ his two Witnesses Rev. 11. Two though but two though the least number yet a number though a small yet a competent number a Quorum of Witnesses by whose testimony the opposed Truth should be protected and established so impossible a thing it is that Christ should ever be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a Witnesse Call we to mind Modern Persecutors That English Lionnesse Q. M. with her Wolf and Leopard Brethren in iniquity Bloody Charis the fifth and the Duke of Alva both which died their souls red with blood they having destroyed of Protestants the one 50000 in the Low Countries the other 18000 in Belgia in six years time the French Massacre Anno 1572. Even all the conflicts between the seed of the Woman and the seed of the Serpent since the quarrel was first begun in Paradise which hath been fiercely pursued well nigh six thousand years All that time hath God uninterruptedly maintained a continued Series and Succession of Persons notwithstanding Captivities and hostile Cruelties Patriarks Prophets and all the Old-Testament-Professors Apostles Fathers Councels Confessors Martyrs and all New-Testament-Saints in and by whom the true Religion hath been professed preserved and successively though not alwayes very successefully propagated kept by some guarded by others and through good providence transmitted by all to us Isa 53.10 'T is impossible that Christ should want a Seed a Church or that Church a Guardian and Defendor of the Faith For the Church to be Christ-lesse and for Christ to be Church-lesse are equall impossibilities The Church Militant is Christs Sublunary Kingdom which admits of no Interregna or Vacancy There is in her though not an Infallibility yet an Indeficiency Subject she is to Corruption within but not to Interruption to Obstruction from without but not to destruction She is a house built upon a Rock Mat. 16.18 and this Rock is Christ the Foundation as well as Founder of his Church therefore she must needs
be Impregnable and Invincible The Gates of Hell shall not prevaile against her A promise ever made good to the Whole Body of the Catholick-Visible as it is to every Individual Member of the Catholick-Invisible-Church 2. That the Vnion which is between Christ and Particular Visible Professors and Churches parts of the Church Catholick-Visible may be broken and interrupted is a truth that hath been verified in many sad experiences forasmuch as all are not Israel that are called Israel Many Particular Churches and Councels however our Neighbours in the Church of Rome amongst the rest of their Romish strange-fire ascribe an Infallibility and unerring Quality to them yet are known to have so far degenerated as to become instead of Churches of Christ Synagogues of Satan witnesse the Churches of Asia which though once recorded for Golden Candlesticks Rev. 2. yet are at this day the Receptacles of Mahometan Idolatry Judea that degenerate Vine Rome that Adulterate See c. But this is not only Schism but Apostacy being a degeneracy from the true Catholick-Apostolick Faith and a Separation from or not holding of the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Col. 2.19 which is inconsistent not onely with the Vnity but with the Verity and very Being of a true Church whence those Churches are deservedly called Apostatical as well as Schismatical and Renegadoes or Fugitives from the Faith of Christ such as Parphyrie Julian miserable Spira and such like who have of Visible and Professed Members of the Body become Enemies to the Head some of them turning open Persecutors of that Faith whereof they were once Professors are not barely called Separatists but branded for cursed Apostates 3. The Communion wherein the Members of this great Corporation the Church Catholick-Visible are by vertue of their Common Profession of the true Religion and Faith of Christ united one with another is subject to a twofold Schism or breach viz 1. A breach in the Church and 2. A breach from the Church The first consists in Intestine Divisions and differences either 1. in point of Judgement and that principally about matters either of Discipline or Worship if the Errour be in a point fundamental or incorrigibly persisted in it is then Heresie which St. Augustine calls Schisma inveteratum or else 2. in point of Charity and Christian Love The second consists in a degeneracy from the true Religien and a voluntary relinquishing of a Church-state but this is as I have said above of not holding of the Head not Schisme onely but Apostacy a Cat holick and Vniversal Separation for one that thus relinquisheth Christs Body-Catholick separates from it Tanquam Membrum ab Integro as a Member from the Whole now as a Leg or Arm when lost ceaseth to be a member of the body Natural to which it was united even so a Professor thus degenerated ceaseth In statu quo without recovery by repentance to be a Member of this Body Mysticall Whereas many are most justly condemned for Separatists I shall not need to name any who yet while they hold the Head and professedly own the Catholick-Apostolick Faith of Christ cannot be disowned for Members of the Body Branches in the Vine Part of the Mystical Building the Church Catholick-Visible Church-Communion is distinguishable into 1. Real 2. Pesonal There is a Real Community and a Personal Society now though those Separatists refuse by way of Personal Association to communicate with that Church from which they separate yet they continue a Real Saint-Communion and Fellowship with her in the Enjoyment of the same Objective Ordinances Prayer Word and Sacraments and therefore notwithstanding their Separation from a Particular they cease not to be Members of the Catholick Church Real Community being maintained though Personal Society be unjustly denyed The Third Church-Vnion is that Social-Local-Joynt-Fellowship wherein the Members of a Particular Church are united one with another not only by the Profession of the same Faith and Religion all the Members of the Catholick and Vniversal Church are thus united but in the participation of the same Ordinances Administrations and instituted worship of Christ in a particular place where there is fitting opportunity of executing and yielding due observance to Rules of Joynt-Communion which is not a thing possible for the Vniversal Church now through numerosity and multitude though once it was viz when the whole Catholick-Christian Church consisted of about but 120. Members in all Act. 1.15 Now This Comunion may admit of a twofold breach viz. 1. Schism in the Church 2. Separation from the Church as the breach in the Church Catholick before The first is a breach either 1. in point of Judgement and Opinion or 2. in point of Charity and Christian Affection the too too frequent issue and result of the other 't is chiefely the former I presume that Sr. Augustine calls Dissidium Congregationis Church-dissention the latter he calls Odium Fraternum Brother-hatred and dis-affection both sad Church-Rents What when Lot and Abraham Brethren are at strife when Brethren fall out by the way Separation from the Church is either 1. Partial 2. Total 1. Negative 2. Positive 1. A Partial Separation when we decline Communion with the Church in some Ordinances but joyn with her in others as in Prayer but not in hearing of the Word or in both those but not in the Saerament 2. A Total Separation is an Vniversal declension of Communion with a Church in every Ordinance 1. Negative Separation when we withdraw from Communion with some Church not joyning with any other but continuing in hopes and expectation of the happy amendment of that Church from which we withdraw with a purpose of returning to her when reformed 2 Positive Separation when we do not only decline Communion with a Church but divide into several Parties Combinations and new Conventions as probably 't was amongst the Corinthians One saying I am of Paul another I am of Apollo a third I am of Cephas c. 1 Cor. 1.12 embodying in several Church-wayes setting up Altar against Altar and Threshold against Threshold Separation from the Church may be Culpable or Inculpable Lawful or Vnlawful and that more or lesse according to its Grounds and Causes Now the only lawfull Grounds or Causes of a Total-Positive Separation are usually reckoned three viz. 1. Intolerable Persecution from Persons 2. Damnable Heresie in poynt of Doctrine 3. Grosse Idolatry in poynt of Worship These are the Grounds of our just Departure from the Tyrannical Heretical Idololatrical Church of Rome O happy Divorce may the Lord perpetuate it that we may never say a Confederacy to her again Isa 8.12 but upon Gods own Terms of Accommodation Let them return unto thee but return not thou unto them Jer. 15.19 Again when the Corruptions of a Church are such as that one cannot communicate with her without sin unavoydably That seems to me to be a just
ground though not of Positive yet of Negative though not of Total yet of Partial Separation and Non-Communion in such a case can be no sin therefore no Schism How can Non-Communion be sin there where one cannot communicate without sin unless men will impose or suffer to be imposed upon themselves a Necessity of sinning that which true Piety abhorrs I am not alone here or without the suffrage of the sober-Learned a sufficient protection against the brand of Novelty who say that if a Church be either no true Church See Dr. Cawdrey in his Treatise Entituled Independency a great Schism or so extreamly corrupted that a good Christian cannot hold Communion with it without sin Separation in that case is no Schism but they are the Schismaticks that give the Cause of that Separation Then let the VVorld Judge who in England may most deservedly be branded for Schismaticks On the Contrary Culpable Faulty and sinful Separation from the Church the Schism in question is as I think it is generally described a Causeless Separation from Communion with and participation of Christs instituted Worship in a true Church Sir This premised we shall easily discover what Church-breach Schism or Separation it is that Mr. Crofton chargeth upon those in the Church of England and amongst those my self who under the present Providence though they joyn with her in the Instituted VVorship and Substantial Ordinances of Jesus Christ therein administred by as Prayer Hearing of che Word Preached Singing of Psalms c. yet do not cannot communicate with her in her Liturgy or Common-Prayer as being guilty of a sinful Practice c. 1. 'T is not a breach of the first Vnion viz. That wherein the Elect Gods Chosen Ones are by a true Faith or the Spirit of Faith un-interruptedly indwelling in them conjoyned one with another and all of them with their Publick Head Christ for this as is declared is an utter Impossibility which none but an Arminian Spirit will deny 2. 'T is not a Breach of Communion with the Catholick-Visible Church and her Common Head Christ by vertue of Outward Profession which is called a Catholick and Vniversal Separation for this were not only Schism but Apostacy as hath been said not only a Breach of Church-Vnity but a Voluntary forfeiture of a Church-State an Imputation which my Creed will acquit me from while I professedly own the true Catholick Doctrine of Christ and 〈◊〉 Apostles the Orthodox Fathers Councels Confessors Martyrs in all Ages and the Reformed Churches 3. 'T is not a Breach in the Church either 1. in poynt of Judgment and Opinion nor 2. in poynt of Charity and Affection 1. Not in poynt of Judgment and Opinion for as for Erroneous Principles according to that light God hath given me I abhor them Church-rending Divisions I shall not willingly or wittingly be accessory to never forgeting what Luther said of Caspar Schwenckfield that Church-Incendiaries may kindle a fire here which may burn themselves to all eternity hereafter But if a Dissent in Judgment about matters of Worship or Discipline yea and perchance in Doctrinal poynts too at least Non-Fundamentals from our present Church-Pilots be a Schism I shall not busie my self about either Vindication or Excuse under the Censure but sure I am either Mr. Crofton himself is in this sense a Schismatick or else justly may he be branded for an Apostate 2. Nor in poynt of Charity and Christian Affection Mr. Crofton is no competent Arbitrator in that case God himself is best able to judge who at this day walks charitably who not for my own part I have Charity for all Church-Members understand their Persons not their Corruptions The Law of Piety and the Law of Charity God himself hath married together and whom God hath joyned let no man separate 4. The Breach or Schism then charged must be a Separation from the Church of England not 1 Total since I communicate with her in those Parts of Christs instituted Worship and Ordinances Prayer Hearing c. Nor 2. Positive whilst I turn not Conventicler and embody not into a Party or Convention set up against her Altar against Altar Threshold against Threshold c. But 1. Partial and 2. Negative viz meer Non-Communion with her in her Liturgy or stinted and Set-Forms of Common-Prayer This is the Schism and Separation charged This is the Crime and great Article of Endictment What and is Mr. Crofton turned Accuser of the Brethren Sir Two Things I equally dislike Separation on the one hand and Superstition on the other and what sober Christian will not they being destructive the one to the Vnity the other to the Purity of the Church and the latter not more than the former understand I pray you sinfull Separaiotn Schism in the Church is a Rent and Wound in Christs Body a Crucifying afresh of the Son of God The Schismatical Rendings of the Church by Anabaptists and such like Fanaticks in Germany cost Zealous Luther no little grief and lamentation God forgive those who are known to have been too too guilty of such Sectarian-Cruelty here at home 1 Cor. 1.13 Zech. 13.6 Is Christ divided was a sad Interrogatory What Christ wounded in the house of his friends that 's sad The Voluntary Rending of Christ-Mystical is a sin nothing inferiour in my mind to that of the Jews Crucifying of Christ Personal forasmuch as that it reacheth both Head and Members That then which inclineth me to this attempt is not Consciousnesse to my self of any Schism or sinfull Separation though I perceive you are ready to espouse mine Acculers quarrel in case of non-satisfaction to your enforced request but the prevalent sense as well of your importunity as of mine own innocency This Epistle possibly may seem to be with the City of Myndus lyable to upbraiding the Porch being too big but neither is the premised Introduction larger nor the subsequent discourse more brief than I judged expedient Mr. Croftons Grounds and Reasons urged for Communion with the Church of England in all Acts of worship and consequently in Common-Prayer therein administred by and against Separation or withdrawment from the same are all reduced to four Positions or Argumentative Propositions from which Premises he infers partly the Lawfulness partly the Expediency and partly the indispensable Necessity of the former as the sinfulnesse and unwarrantablenesse the Schism of the latter And those Positions he calls CONSIDERATIONS which come now to be considered CONSID. 1. Page 4. Communion with the Church-Visible in all the Acts I had rather say Parts of Solemn Publique Worship is an Essential part of the sanctification of the Sabbath or Lords day and positive indispensable duty of every particular soul called by the name of God to be onely superseded by a reall inevitable necessity with assurance to any that God will have mercy and not sacrifice This is the Major-Proposition of Mr. Croftons great Doom-Argument The Assumption must be this But Communion with the
Church of England in her Liturgy or Common-Prayer commonly called Divine Service is Communion with the Church-Visible in Solemn and Publique Worship and then the Conclusion must be Therefore Communion with the Church of England in her Liturgy and Common-Prayer is an Essential part of the sanctification of the Sabbath or Lords day and a positive indispensable duty c. and by consequence Non-Communion c. must be a breach of duty and therefore a sin viz SCHISM REMONS Honoured Friend My Answer to this shall be threefold Viz 1. By way of Concession 2. By way of Distinction 3. By way of Retortion 1. By way of Concession That the Church of England That is the Community of Christians in this Nation concorporated by Baptism professing the true God and Jesus Christ and subjected to the Word and Sacraments c. is a true Church cannot in justice be denyed Her Primitive Constitution being by History Times Index and our best Intelligencer touching Antiquity known to have been Apostolical administers to me no occasion of doubt in the thing But whoever were the Seminary Founders thereof whether Simon Zelotes or Joseph of Arimathea Christs Immediate Emissaries or Aristobolus or Augustine the Monk 't is no matter of Faith only let none despise-his Birth-right as Esau did his O what a happinesse is it that our Native Land should be a thus Consecrated Soil and that we should be by birth in this respect Sons of the Church Visible Church Members The Inroades of Popery into this Iland since the Sun of Righteousnesse first rose herein have been both various and violent and what they may further be God knows but God hath safe-kept his English-Ark in the midst of that Deluge the Rock of Ages hath hitherto been her Ararat By no Antichristian Inundations was she ever as yet totally overwhelmed Popery spoiled her Beauty but did not destroy her Being Mr. Crofton turning Confessor hath acknowledged this Churches present Corruptions as well in Things viz Worship and Ordinances therein administrable by as in Persons both Ministers and People Visible Members the Integral Parts thereof But a True Church is one thing a Pure Church another Here is the New-Creature Hereafter onely the Pure-Creature Now the question is not about Church-purity alas Adulterate Mixtures and Innovations in the Worship of God are a too too plain confutation of this now but Church-Entity the Truth and Being of the Church which our English Donatists Mr. Crofton may know whom I mean having formerly well nigh confounded did like their Progenitors most sacriledgiously monopolize the Church of Christ in this Nation confining the Formality and therefore the Truth and very Essence of a Church within the narrow compasse of their Confederate Members as if it had not been possible for their Ark to contain a Cham or for Tares to grow within their Inclosure God will I hope humble them for it Truth we must needs ascribe to the Church of England while She professedly owns the Faith of Christ and the True Religion For the Truth of Religion proves the Entity or Being as the Power of Religion the Purity of a Church while She owns the Head she must not be disowned for a Part of the Body the Church Catholick-Visible while She separates not from Christ we have no warrant totally and positively to separate from Her She may be Christs Spouse viz Visibly and Professedly though not a Chast-Virgin-Spouse a Wife though an Adulteresse retaining her Affinity though not her Virginity Corruptions in the Church are either 1. Personal or 2. Real Real again either or 1. Substantial and Intrinsecal 2. Circumstantial and Extrinsecal The latter is Mr. Croftons own distinction though possibly he and I may differ in the application of it Personal Corruptions in Scandalous Professors or Visible Church Members Ministers as well as others the Hophnie's and Phinehas's of our age defile a Church Corruptions Objective and Real though onely Circumstantial and Extrinsecal in Outward Rites and Ceremonies or corrupt Modes and Methods of Administration as the Antiquated Jewish Vestments Crosse in Baptisme Kneeling at the Supper c. adulterate a Church Corruptions Substantial and Intrinsecal which are Church-wasting Corruptions the very Vitals and Intrinsecals of Religion being by them destroyed do ipso facto actually divorce a Church from Christ those are the steps of Church-Apostacy when the Wife becomes a Lewd-Woman Single Fornication in the first Adultery in the second A Bill of Divorce in the last The Church of England is too truly chargeable with the two first but not with the last as is the Church of Rome she having not as yet I pray God she never may with her degenerated from a Christian Church into an Antichristian See nor her Members with hers from Professors to Persecutors of the Faith not holding the True Head but setting up ANOTHER NAME being in Doctrine damnably Heretical in Worship grossely Idolatrous in both Antichristian The Essentials Constitutive of a True Church are 1. the Head 2. the Body 3. the Vnion that is between them which three concurring in the Church of England Christ being her professed Head she being Christs professed Body and the Catholick-Faith being the Vnion-Bond whereby they are coupled together She cannot in justice be denyed to be a True though the Lord knows far from a Pure Church Vid. Jun. lib. de Ecclesia Herein I agree with Mr. Crofton 2. By way of Distinction Two things are here to be distinguished viz. 1. Communion with the Church-Visible 2. Solemn and Publick Worship 1. There is a twofold Communion viz. One by Profession Another by Participation 1. Church-Communion by way of Common Profession of the same true Religion Faith Doctrine and institured worship of Christ by vertue whereof all the Members of the Church Catholick Visible throughout the World are concorporated and embodyed one with another and all of them with Christ as a Publick Head Catholick Faith being the ground of Catholick Communion the main Ligament of the great Body Mystical is not only a Duty but a Priviledge too indispensably necessary to salvation Extra Ecclesiam nulla salus is a severe Maxim not more known then true no Salvation ordinarily without the Churches Line of Communication The Church is Gods Inclosure Cant. 9.12 his Nursery planted with the Trees of Righteousnesse without whose Pale and Boundaries all that die doe perish Ah my Dear Friend Let me rather be a Myrtle in the Vineyard then a Cedar in the Forrest 'T were better England should be unpeopled then unchurched A Church-lesse People is a Christ-lesse People and if Christ-lesse then Hope-lesse Ephes 2.12 Christ is the Head of the Body the Church Coll. 1.18 No Vnion with this Head without Communion with this Body Christ must be professed or else never possessed no Saint-State without a Church-State no Call by the Spirit without a Call by the Word first so that no Word no Life Rom. 10.13 14. Whosoever shall call upon the Name of the Lord
the second Proposition seems to be firmly grounded on the Authentick Decretal and Resolve of the famous Synod of Jerusalem consisting of Apostles and Elders Men extraordinarily gifted and infallibly guided by the Holy Ghost Act. 15.28 It seemed good to the Holy Ghost and to us to lay upon you no greater burden than those necessary things An Imitable and Regulative Example to all Councels and Convocations in succeeding ages for there the Holy Ghost Himself was President as I may say it seemed good first to the Holy Ghost and then to Vs. 'T was His Own Visum est and Canon All Peace be on them that walk according to this Rule That the Liturgy or Common-Prayer is an Vnnecessary Constitution which is the Assumption none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of the Necessary things licenced by the Holy Ghost appears to me from a threefold consideration namely Of 1. Christ 2. The Spirit and 3. The Gospel 1. All Necessary Parts of Divine Worship are by Christ who is the Churches Law-maker as well as Peace-maker the great Master of Assemblies undoubtedly instituted and appointed else that might be justly imputed to the Son from which the Holy Ghost acquits the Servant Heb. 3.5 which were blasphemy once to imagine and 'twere not a little strange if when the Man Moses did punctually prescribe all the Tabernacle-Appurtenances even to a Pin and Snuffers the Lord Christ should not also be faithfull over his house in describing and prescribing all the necessary Parts of his Worship and Service as if Scripture-Oeconomicks were defective and incompetent Church-Rules without the Contribution of Men-devised additional-traditional Forms c. But now the Liturgy or Common-Prayer that Constitution is none of Christs either in respect of Composition or much lesse Imposition Ergo c. Most of the Matter though I grant to be Divine yet that will not prove the Constitution the thing in question Divine What need many words For the Lords sake let either Precept or President in either Christ or his Apostles be produced for such a Frame Contexture and Constitution of worship and the question is decided The Lords Prayer is an Instance and President say some 'T is Authentique Common-Prayer indeed and that which I reverence for the Authors sake but not idolize but that it is a Form needs proof however be it a Form be it a Pattern it makes nothing against me for if a Form then Humane Forms are Vnnecessary that is my Quaesitum unless men will tax Christs Own with some defect or Insufficiency Frustra fit per plura c. Religion abhors Superfluities as well as Nature If Christ hath accommodated me with a Divine Form of Prayer one of his Own I may by Authority slight all Humane Forms in the world Again If a Pattern then no President nor Protection to Set-Forms c. 2. Where the Spirit of Prayer is plentifully effused and diffused there Set-Forms of Prayer are unnecessary because whatever Benefit can be imagined to accrew from Forms all that and much more doth accrew from the Spirit Are Forms Helps to the weak cannot they go without them The Spirit helpeth our infirmities Rom. 8.26 He being the Christians Auxiliary in as well as the Author of prayer Are Forms Guides to the Blind cannot they see without them The Spirits Office is to guide into all Truth John 13.16 Now this same Spirit is plentifully powred out in Gospel-times being Christs Exaltation-Donative Act. 2.1 2 3 4. Eph. 4.8 By vertue whereof the Christian hath commenced a degree above the Jewish Church This being subjected to a Servile and Infant-state the Legall Constitution That being promoted to a Filial Adult-State the Evangelical Constitution of the Church Ergo c. 3. The Gospel Christs Canon-Law is as a Perfect System of Sound Words and Doctrine so a Sufficient Directory for Worship able to make the man of God perfect 2 Tim. 3.15 16. without Humane Contributions Ergo c. I am not ignorant that Errour hath its Advocates 't is pleaded That Set-Forms of Prayer are needfull for maintaining of Vniformity c. Good Lord have those Patrons no better Pleas than what Adulterate-Rome may espouse for defence and insinuation of her Masse-Service and Metropolitical Antichristian Head Are there no Church-Ligaments no Bonds or Badges of Church-Vnity but what would inevitably destroy Church-Purity if not eftsoon Church-Entity Why will men create more Necessities than the Word will warrant and thus occasion more Sins than ever God forbad But enough of that Sir With Your leave I will now conclude that our Liturgy or Common-Prayer is unnecessary therefore unwarrantable not usefull not needfull therefore not lawfull 3. That that which is not commanded in the Worship of God viz. in poynt of Matter or Manner is consequentially forbidden the third Proposition may be in my Judgment undeniably concluded from these three gradual Axiomes which are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Innate Rational Principles viz. 1. There is a GOD This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very First and Fundamental Article of our Faith a Truth which the Creatures may serve for Catholick Teachers the Vniverse for an Vniversity to school us in Rom. 1.20 Creation-works are a Revelation-Book which reveals a God though not a Christ a Deity though not a Trinity Natural Conscience is a Bosom-Volume wherein we may read the same which should a man become a tractable Disciple to he should never die in this sense Atheist or Infidel Davids Fool may say in his heart Psal 14.1 There is no God but 't is not said he really thought so for this is a Truth which may be read by Natures Common Light yea by that of the Sun Moon and Stars 2. There is Worship due from the Creature to this God This is a main 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.19 one of the prime things which may by Natures Light and Creature-evidence be known of God a Principle depending upon the former That very Light which convinceth men of a God-head convinceth them also of this Worship as a Natural Debt and Tribute due thereunto Both are Common-Creed Thus the Gentiles are not charged with Ignorance of a Godhead nor with neglect of Natural Worship the Thing but with a defect in the Manner of Worship When they knew God they glorified him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AS God Rom. 1.21 3. This God is to be worshipped in a way suitable to his own Will and Nature What more Rational then this What Heathen Socrates ascribed to his Idol-God surely we may and must much more ascribe to Our Only True God namely that he must be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a way manner and method most pleasing to himself and what Manner or Method of Worship more pleasing to God then that which is agreeable to his Own Will or most suitable to his own Nature Now then to apply Since there can be no true Divine Worship which is not either suitable to Gods Nature