Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	place_n	spirit_n	worship_v	2,835	5	9.1263	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53999	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.	T. P.	1662 (1662)	Wing P112; ESTC R7299	36,119	58

being preached by him as Prophet John 4.21 Insomuch that Two or Three wheresoever met in his Name have the Solemn promise of his presence now Mat. 18.20 whereas if the Solemnity of his worship were tied to any one place his presence and the Concomitant blessing of his worship should be tied to that place also Who would have thought that * Vid. lib. 3. De Cultu Sanctorum Bellarmine that great Light of the Romish Firmament the chief Atlas of that Orbe should have been so much in the dark as to think that Prayer or any other part of worship performed in a Material Church c. is of more Efficacy then if it were celebrated elsewhere as if Stone and Timber did contribure vertue to our devotion or Prayers Efficacy depended on Locality I wish there be not many Bellarmines in this respect foolish Superstionaries that cry The Temple of the Lord The Temple of the Lord Jer. 7.4 c. like their silly blind Pharisaical Progenitors But Sir You and I are taught of God assured by Holy Record that Prayer or any other part of Divine Worship in what place soever performed will be accepted of God through Christ so he be but worshipped according to his own Canon viz. In Spirit and in Truth John 4.24 Let none then presently conclude from a necessary declension of Local Society in a Publique place a breach of Real Community in True Solemn Publique Worship which may indeed be maintained in any place indifferently Yet 3. The Church of England while she holds the Head Christ and professeth the True Religion being a True Church a Part of the Church Catholick-Visible as is acknowledged and a Publique Place being dictated by the light of nature and judged by men to whose Prudential Determination the Conveniency or Inconveniency of Place of worship as a Natural Circumstance is left though it be a meer matter of Indifferency under the Gospel and in it self to be fittest for Publique Joynt-Communion and therefore though not sanctified yet prudentially sequestred and devoted thereunto I must needs own my self called to communicate and in answer to that call I do communicate with her and that in the Place of Publique Assembly in all the Parts of Real-Solemn Divine Worship wherein I may without either let or sin And thus Sir 't is my known Practice which you are no stranger to to joyn with the present Assemblies in Prayer though not their Common-Prayer Praise or Singing of Psalms Hearing of the Word all which are Substantial parts of True Solemn Divine Worship what and yet a Separatist Judge how little I deserve that name while this is my practice and I exhort you and others to the like Onely give me leave to tell you that what was Reverend Beda's advice to him that should chance to read the Books of that Heretical Bishop Julian I desire and it may be so will you to improve in the hearing of ours Ita carpat botrum ut spinane caveat Take of the Cluster but beware of Prickles be sure they be of Canaans Grapes I would not willingly be starved but God keep me from being poysoned Take heed of Choaking chew before you swallow a Proselyting Romanist a Seminary Priest will tell you otherwise once swallow his Churches Infallibility and any thing will go down then there is no room left for dispute more no need of the true Ballance of the Sanctuary But I have not as yet laid finger upon the soar therefore consider 4. That the Church of Englands Liturgy or Common-Prayer the great apple of strife c. is a Part of this Real-Solemn worship of God and that Communion with her therein the thing urged is therefore a Positive Indispensable duty I must take leave at least till I see more cogent Arguments for it then have as yet been pleaded by the best that ever undertook the patronage of it utterly to deny This I know would seem strange to many what a Convocation-Master-piece the Summum quod sic of the Wit of men and Angels the Monopoly of Divine Service the Prayers of the Church c. and yet no Part of True Solemn Worship but that it is written for private satisfaction and by way of private Apology Sir 't is a fixed Principle with me which I should not fear to publish to the world had my tongue the liberty of mine Accusers in the case viz. That there is no True Divine Worship whereof God is not the Author as well as the Object the Alpha as well as the Omega What is not Instituted Worship is none of His Worship but meer Will-Worship for God will be worshipped Desuo his Soul loathing all that Service though possibly nick-named Divine wherein there is more of the Creature than of Himselfe more of Man than of God What Reason either from Scripture or Common Light can perswade me otherwise Now can Mr. Crofton say Bona fide 't is not a matter to be dallied withal that Liturgies or stinted Set-Forms of Prayer were ever Instituted by Christ Practised by the Apostles Intended in the Gospel or observed by the Primitive Christian Church in the best and purest ages after Christ whose Practice in the case was to be a Leading Case and an Imitable Example to all succeeding Churches In a word Can he prove Englands Common-Prayer part of Christs Instituted Worship Let him produce Authentick either Precept or President for it which will be a hard matter for him to do else surcease his censure for what other can it be then a meer Humane Ordinance Super-erogatory Worship Arbitrary Service even Scripture-bitten Will-Worship one of the justly condemned Commandements and Ordinances of men Col. 2.22 23. What is Will-Worship if this be not Yea but the Matter of it is good this is the ordinary plea but so is a great part of the Popish Missal with which it so much symbolizeth especially their Letany the first Edition of ours and so of the Turkish Alcoran But will that prove it a Divine Constitution Now the Question is not whether it be Divine Matter or not but whether a Divine Constitution or not and therefore I joyne Matter and Constitution together The Matter proves not its Legitimacy unless such a Frame Method Composure and Constitution of VVorship can be proved Jure Divino to be Christs Own Prayer is Christs own Institution I communicate with them in that but here is my Crime I joyne not with them in Prayer in such a Dresse or Form which though I neither question the Wisdome that composed it nor the Authority that imposed it yet I professedly declare is in my weak judgment meerly Humane and therefore I do not a little wonder that such a man as Mr. Crofton should become its Mecoenas and Advocate who cannot be ignorant of the unhappy occasion of the first introduction of such man-devised Forms and Frames into the Christian Church administred by the prevailing Arrian and Pelagian heresies above three hundred years after

but about the Restitution of a piece of Superstition and Will-Worship When did any one of those Pious Kings of Judah first reforme and then restore the High-Places spoken of Can Mr. Crofton instance when the high-Places were restored by the King and frequented by the People after sacred and solemn expulsion of them to use his own words by Both O but Retrogradations in Religion are dangerous Let me rather sojourn in a Wildernesse then return to Egypt Alass this is our Case Who can be insensible of the Retrograde Motion of Englands Sun Our high-Places are restored after sacred and solemn Expulsion 2 Kings 18.4 a blasted Nehushtan reintroduced Ah! this is the Spot in our Moon 'T is happened to us according to the true Proverb 2 Pet. 2.22 The Dog is turned to his Vomit and the Sow that was washed to her wallowing in the Mire 2. The Israelites were confined in their Sacrifices and Oblations to Gods Altar viz. at first in the Tabernacle Lev. 17.3 4. and afterwards in the Temple Deut. 12.5 6 11. from which it was not lawful but upon extraordinary occasions or by divine Inspiration to separate God having determined upon the Place as well as the Manner of his Worship in the Jewish Church No wonder then if the God-fearing Israelites did not barr themselves from Gods Altar and Worship notwithstanding those Reliques of Idolatry since they should have in so doing transgressed a Positive Law Now will Mr. Crofton argue from hence against the Practice of Christians amongst whom the Place of VVorship is a meer Matter of Indifferency Local-Liberty being a part of Gospel Liberty as hath been cleared above 3. Though the High-Places were originally devised by the Idolatrous Israelites in imitation of the Heathenish Groves yet the use of them was changed by the God-fearing Israelites who even the Priests and Levites themselves being of the number 1 Chron. 16.39 performed Religious Worship in an Idolatrous Place Now will Mr. Crofton infer from the Israelites worshipping in an Idolatrous Place a necessity of Communion in a Superstitious Worship My Friend I distinguish between Presence and Communion The Devout Israelites were present in an Idolatrous Place but did not therein partake of Idolatrous Worship Now What does Mr. Crofton plead for Is it my Presence only in the Church at the time of Divine Service as it is called or is it Communion in that Service To be plain with you The former I could give and yet refuse the latter but so as That also shall be the fruit of cogent Necessity not of Choice hoping in that case for Naamans Dispensation 2 Kings 5.18 19. it that sense be received Presence is a Civil but Communion a Religious Act so that should I in Obedience to a Poenal Law or out of Necessity of hearing of a soul-saving Sermon give my Personal Presence in the publick Congregation in time of Common-Prayer knowing that an Idol is nothing in the World 1 Cor. 8.4 let none conclude from my Presence in the Place Communion in the Worship or rather Will-Worship Naaman's Servile presence in the house of Rimmon being granted would not prove his Communion in the Worship of Rimmon 2 Kings 5. Elijah could look upon Baals Prophets Sacrificing and condemn them 1 Kings 18. God-fearing Israelites did frequent the High-Places but that proves them not Communicants in the Superstition or Idolatry of those Places Their Practice then herein are but weak Premises to Mr. Croftons Conclusion Once more 4. The disparity between the case of the Israelites and that of ours lies greatly in this viz. There the Worship was good the Place only bad but here the Place only is good and the Worship being meer Will-Worship bad So that Mr. Croftons Inference drawn from the Jewish Practice in that case against Non-Communion c. is with me a manifest non sequitur CONSID. 2. Communion with the Church under many and great Corruptions is not inconsistent with Zeal Care and Contest for Reformation Remons 1. That the Reformation of the Church is a Duty incumbent upon every Man and Member thereof to be pursued within the Verge of their respective Places and Capacities by all Just and Lawful Means is a Truth here supposed and hereafter Page 28.34 asserted by Mr. Crofton himself Certain it is that every Church-Member ought to be in this respect a Church-Reformer And according as his Capacity shall vary whether in respect of Power Interest Office or Opportunity c. accordingly doth his Obligation hereunto vary also 2. Mr. Crofton had done well to have stated the question aright de Ecclesia Reformanda de Ecclesia Reformata The Question with us is not Whether Communion with the Church under many and great Corruptions be consistent with Zeal Care and Contest for Reformation thereof Who will deny that But this Whether Communion with the Church of England under many and great Corruptions be consistent with due and constant endeavours of reforming after sacred and solemn Expulsion of the same Nay Sir more particularly yet 'T is this and I would Mr. Crofton had well considered it viz. Whether Communion with the Church of England not under but in those very Corruptions which he says we are by a Duty-Obligation bound in our Capacities to reform be consistent with due and constant endeavours of reforming the same More particularly yet Whether Communion with the Church of England in her Liturgy and Common-Prayer That once Exploded Will-Worship and Corrupt Constitution be consistent with that Tie whereby we are bound to constant endeavours of Reformation The Question thus stated who cannot but resolve into the Negative Especially if he consider that the Liturgy and Common-Prayer is not a Luxurious Branch which ought to be lopt off but an Adulterate Plant Math. 15.13 which ought to be rooted out as being none of those Plants which our Heavenly Father hath planted so that the Reformation herein oblieged to must consist not in an Alteration but in the outer Ejection and Abrogation of such a Constitution but such as is to be endeavoured only in our several Places and Capacities and by Lawful and Warrantable Means Schism and Sedition Faction and Rebellion I am taught of God to abhor as well and as much as doth Mr. Crofton himself Now then If I be bound to contribute by all lawful endeavors what in me lies in my capacity to the Reformation that is to the Extirpation of such an Adulterate Constitution viz. the Liturgy or Common-Prayer how inconsistent with such a Tie must my Communication in that worship be VVere not this to plant what I am bound to root up and to build what I am bound to destroy Or if I should after sacred and solemn Ejection thereof re-embrace or countenance or communicate in it were not that to return with the Dog to the old Vomit to re-build our once demolished High-Places and is this to reform Connivance is to Mr. Crofton Page 28. an Argument of Affection and

Communion is to me an Argument of Connivance Ah! Rom. 14.22 my Good Friend Happy is he that condemneth not himself in that thing which he alloweth How can I countenance or communicate in that Worship whereof I am bound constantly to endeavour the Reformation Yes saith Mr. Crofton very well while the Matter is good the outward Mode or Method only bad This is his Recocta Crambe but he must prove the Whole Frame and Constitution good which as yet he hath not done else 't is but a meer evasion Now let me ask What is it that he is bound to reform Is it the Matter of the Liturgy c. Or the Outward Mode only or the Constitution and Whole Frame of such a VVorship the Whole Frame and Constitution surely a piece of Adulterate Worship else why was it ever wholly exploded and ejected But This Reformation is to be endeavoured only in our several Places and Capacities Truth Buth the Negative Part obliegeth ad semper thus Though I cannot go on yet I am bound never to go back my Progress may be obstructed but my Regress is not the reby warranted If my Sun be hindered in its Course let it stand still rather then goe one much less ten degrees backward My Positive endeavours may be ad extrinseco obviated so that I can not reform but the Moral Obligation cannot be violated so that I must not retreat the Negative is the least that I am in the case oblieged to Now If by Mr. Croftons own Rule Page 28. Error cui non resistitur approbatur the non-resistance of Errour viz. when 't is in our power to give a stop be an Allowance of it and Connivance be an Act and Argument of Affection what must Personal Communion in the Liturgy and Common-Prayer be surely an Act and Argument of Connivance in Allowance of and Affection to it And how inconsistent this is with his alleadged Zeal Care and Contest for and due uninterrupted Endeavours of Reformation c. let the impartial judg Sir I need not to tell you that I am under no Obligation from the Oath commonly called the Solemn League and Covenant I never took That more then the slavish Engagement which you well know who then can imagine that I should once plead That But had it been my sad Lot to be either through a Precipitant Zeal the Predominant humour of former Times entangled or by the circumventing Perswasives of Covenant-Zealots inveagled into such a Labyrinth and yet free yea forward with Mr. Crofton and other Reverend and VVorthy Presbiters to swallow down Common-Prayer and to proselyte others to Communion therein I should have owned my self a perpetual Debtour to King and Parliament for a Release whose Wisdome judged it fit to open a door of Liberty by disanulling that Oath But I go on Reformation and Separation saith he whereof Voluntary Non-Communion is the Privative Part though confounded Page 30. yet are in themselves vastly different inconsistent and destructive each to other Ans 1. Separation from the Common-Prayer is an Act of Reformation being a Continuation of Reforming Endeavours in this juncture of time wherein Scrupulous Weaklings are loth to contribute to the maintaining of That by their Practice which after Solemn Ejection is returned and retained by Power 'T is Negative Reformation an Act of Primitive Zeal whereby those Persons refuse to conform to what they cannot positively reforme the same Principle oblieging them to decline and disown it when after Expulsion restored that at first oblieged them and possibly Mr. Crofton too to that Expulsion 'T were strange if it should be otherwise 2. Separation sinfull and Reformation are indeed inconsistent and destructive each to other Virtus stat in medio Reformation which supposeth hurch Entity is an Act of Vertue equally opposite to those Extreams Superstition and Separation the Scylla and Charybdis the two Rocks upon either of which the Mysticall Ark the Church is in danger of being split the one being destructive to Church-Purity the other to Church-Vnity as hath been said so that That very Principle which obliegeth to Reformation be it Conscience or Conscience under such or such Enforcements c. doth ipso facto obliege to an Equal abhorrency and detestation of Both And thus Schism I abominate 't is a thing my Soule loathes I desire to keep the Vnity of the Spirit in the Bond of Peace Mr. Crofton wrongs me if he thinks otherwise for I am sufficiently apprehensive how neer Church-Rents border upon Church-Ruine But now That Separation onely is Sinful and Schismatical which is Causelesse and not warranted by the often mentioned Case of Real-Inevitable-Necessity which will acquit me from such an Imputation who communicate with the Church of England in Prayer Praise the Word Parts of True Divine Worship but decline and modestly refuse Communion with her onely in those two things viz 1. Her Liturgy and Common-Prayer 2. The Sacrament of the Lords Supper under the present Method of Administration and Appendices the first appearing to be no part of Christs Instituted Worship the second though for substance a Part of Christs Instituted Worship yet being by Superstition and Adulterate Mixtures of Pharisaical Leaven with the Sacramental Bread c. so extreamly corrupted that I cannot communicate with her therein without sin I cannot partake of the Sacrament but that I must partake of the attending Superstition too I cannot celebrate the Death-memorial of a Crucified Lord but that I must by sin crucifie that Lord afresh and thus Commemorate his Death with his Death I must add 3. There is a Separation Passive whereby Pastors are separated from their People their Charge and a breach made upon their Joynt-Communion Hereby judge who are the greatest Schismaticks Those who are separated being by a Violent Interruption at first driven away and by Prevalent Corruptions at least in the Things just now mentioned kept away and barred from Communion c. or Those who cause that Separation This is a Poenal Evil the Condigne punishment of our Laodicean Neutrality and Lukewarmnesse in the work of Reformation there have been in former times too too many Jehu-like Reformers who have made Religion to stoop to a Carnal Interest to Secular and Selfish Ends and Aimes this hath kindled a fire in Heaven which nothing but Prayers and Tears c. can quench for This Psal 78.21 A fire is kindled against Jacob and anger also is come up against our Brittish-Israel Isa 43.28 Ah! for this hath God profaned the Princes of the Sanctuary I cannot saith he page 31. without trembling consider the Circumcised Sects in the Church of Corinth are charged to have left the Head by leaving the Body Col. 2.19 c. Ans 1. This is a strange Argument to be urged against his censured Non-Communicants unless they be proved to be such as by his own confession those whom the Apostle there taxeth were viz Circumcised Sects or guilty of such Corruptions as will amount to