shall be saved Worship is necessary to Salvation How shall they call on him in whom they have not beleeved Faith is necessary to Worship How shall they beleeve in him of whom they have not heard Hearing is necessary to Faith How shall they hear without a Preacher Preaching is necessary to Hearing so that without Worship there is no Salvation without Faith no true Worship without Hearing no Faith and without Preaching no Hearing therefore a primo ad ultimum the Word preached is necessary to Salvation no Word no Life ah may this loathed Manna never fail from amidst our Brittish-Israel Thrice miserable are they whose Sun sets where the Sun of Righteousnesse never rose with healing in his Wings Solomon the great Sophi of the World hath long agoe read the Destinie of such Where there is no Vision â—â—eunt pereâ—â—t the people perish Prov. 29.18 a sad Exit There is Visio Salvifica in the Church Militant as well as Visio Beatifica in the Triumphant There be no true Saints who are not in this sense SEERS This is the first Communion wherein I am chargeable with no Breach while I professe my self a Christian All Professors throughout the VVorld are in this respect Communicants 2. Communion with the Church Visible by way of Participation or actual Enjoyment of the Ordinances and celebration of the instituted Worship of Christ in a particular place the Communion in question is I grant a Duty oblieging semper but not ad semper To explaine my self A Particular Church such as is the Church of England having her rise as such not from a Common Call by the Word onely for the Catholick-Visible Church hath her rise from that but from a Particular Providential Call for so I may term it whereby Persons whether Natives or Forreigners are called to inhabit reside or live there where there is fit Opportunity of enjoying the Publique Ordinances and celebrating the instituted Worship of Christ by way of Social-Joynt-Communion as Providence Opportunity or necessary Occasions shall vary the Obligation to Joynt-Communion must vary also Mr. Crofton cannot deny that there may be many Members of the Vniversal Catholick who yet never had opportunity of associating themselves with or of Joynt-Communion in the Solemn Publique Worship he speaks of in a Particular Church and many have had it who have been deprived of it as Merchants and Marriners professing the true Religion who in pursuance of their Secular Callings are distanced from a true Constituted Church some of them living in Spaine others in India others in Turky c. or such as through sickness are kept from the Enjoyment of Publick Ordinances c. We cannot say that Communion with a Particular Church in such Persons under that providence is an Indispensable duty or Non-Communion Schism unless we also say which were very hard that they are bound to an Impossibility Providence gives a Dispensation as it were in case of Necessary and Inevitable Non-Communion In a word Where Opportunity is serving Violence not obstructing Corruptions not barring no Necessity hindering there Joynt-Communion in Solemn Publique Worship is an Indispensable duty otherwise That which gives a Call gives also a Discharge viz. Providence Those that disclaim all Church-Fellowship out of a peevish petulancy slighting all opportunities thereof are justly to be disclaimed as Self-out-lawed such as the Vagrant Seekers c. led by the Ignis Fatuus the wild-fire of their own deluded Fancy Surely Communion of Saints is no Article of their Creed the maintaining of which should be in our respective Capacities every ones endeavour But to proceed Sir I own an Obligation lying upon me whereby I am bound to communicate with the Church of England whereof I professe my self a Member she being as is acknowledged a True Church notwithstanding her many Corruptions in these Parts of Gods Real-Solemn Publick Worship wherein Violent Impositions Prevalent Corruptions or some or other Inevitable barrs necessitate not a withdrawment and Non-Communion and if I should not I should greatly sin But what does this make for Communion with her in her Liturgy and Common-Prayer Yes sayes Mr. Crofton 'T is an Act of Solemn Publick Worship c. and therefore matter of duty That is next to be tryed The Second Thing to be distinguished is Solemn Publick Worship Religious Worship may be said to be Solemn and Publick in respect of a threefold Community or Solemnity viz 1. Personal In respect of Persons worshipping 2. Local In respect of the Place of worship 3. Real In respect of the Matter and Constitution of worship 1. That Worship which is celebrated by a Plurality or Society of Persons wheresoever convented is Solemn and Publique in respect of Persons now our English Liturgy-Service may I confess in this respect passe for Worship Solemn and Publique and so may the Popish-Masse-Service too 2. That Worship properly is in respect of Place Solemn and Publick the particular Place whereof as well as the Worship it self is appointed of God Now the Jewish Worship celebrated in the Temple Tabernacle was in this respect as shall appear by and by the onely Solemn and Publique Worship in the world 3. That Worship whereof God is the Author as well as the Object the Word the Rule as well as the Matter The Catholick-Doctrine of Christ and his Apostles That Worship which Christ Himself the Churches Lord-Regent and Law-giver did appoint and institute which the Apostles His Seminary Disciples did by vertue of Authority derived from Him commend and command which the Gospel the Christian Churches Directory doth Licence and Warrant which hath been by a Continued Series and Succession of Christian Professors Faiths Defenders from Christ and his Apostles uninterruptedly maintained and at length through the Current of Sixteen hundred years happily as to substance at least transmitted and conveyed to us is in respect of Matter Authentique Constitution and Reality the onely Solemn Publique Divine Worship in the Christian world Now to apply 1. Communion with the Church-Visible in that Worship which is in respect of Matter and Authentique Constitution Solemn and Publique namely That which was instituted by Christ Himself the Churches Publique Head preached and pressed by the Apostles the Churches Publique Guides recorded as the onely Evangelical Worship in the Gospel the Churches Publique Rule and in conformity to this Rule observed and performed by the Primitive Christians for the first two hundred years the purest Ages of the Christian Church This and all other Churches Publique Example is I readily grant an Essential Part of the Sanctification of the Lords Day and a Positive indispensable duty to be upon perill superseded or intermitted upon no less Warrant or Authority then that which imposed it with this assurance that God will have mercy and not sacrifice In Conscience whereof I own my self oblieged to joyn with some Society in a Particular True Church a Part of the Church Catholick-Visible while opportunity serves and no Real Inevitable Obstruction
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-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
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
hinders in all the Parts of Real-Solemn-Publique Worship Prayer Praise the Word the Supper wherein no Violent Impositions nor any Real Impediment may bar but that I may communicate nor Prevalent Corruptions necessitate a declension or withdrawment but that I may without sin As Saint-Communion is matter of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Joynt-Communion is Caeteris Paribus matter of Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which all the Professed Members of this Spiritual Corporation the Church are bound in their respective Capacities to maintain Church-Vnity and Vniformity should be the Joynt-endeavour of all but so as that the purity of the Church be also endeavoured and much more that her Truth and Being be not destroyed I am no Divinorum Desertor Castrorum as St. Ambrose describes a real Separatist no Camp-Fugitive or Assembly-Forsaker no God knows I detest and disown the Principles and Practises of such as wilfully and willingly unnecessarily and peevishly forsake the assembling of themselves together as the manner of some too too many in these late times hath been in all Ages There is a twofold Christian Scope one Primary viz. Gods Glory the other Subordinate viz. the Christians Own Good The Glory of God is or ought to be by a Gospel-Law 1 Cor. 10.31 the Terminus Reductivus of all our actions To glorifie God is a Natural debt due from the Man as well as from the Christian and from an Angel as well as from a Man the whole Host of Heaven are Gods Tributaries herein The Christians own Happinesse is to be pursued next and in subordination to this Now neither is the Crown-Revenue of Heaven so much inhaunced nor the Catholick Benefit of Christians so much advanced by Solitary Worship as by the Joynt-Services of Professors 'T is well worthy of our Observation That Christ gave that Portion and Measure of his Spirit to his Disciples when assembled which he never gave them whilst apart the richest Donative that ever he bestowed upon the Sons of Men Act. 2.1 2 3 4. great encouragement to Saints Joynt-Communion Vis unita fortior Now 2. This Real-Solemn Worship and Indispensable Joynt-Communion therein is not confined to any one Particular place more then to another under the Gospel not to Rome more then to England nor to a Cathedral more then to any other Church nor to any Church or Chappel or any such Fabrick and Structure in the World more then to the open Fields nor to a Publique more then to a Private house in it self The house of an Obed-Edom may receive this Ark The Churches Chamber-Worship Act. 1.15 was true Solemn Worship My Friend meer Conscience of the Truth constrains me to speak They miserably erre who restrict the truth and reality of Solemn Worship to a Publique place a material Church and Structure which yet none that I know but a few peevish Sectaries can dislike as if Locality which is but a meer natural Circumstance were Intrinsecal or Essential to Gospel Worship And what if those Places thould chance in processe of time to become the Receptacles of Jewish Popish Idolatry where would their Solemn and Publique Worship then be But more Argumentatively where were Material Temples or Churches in the dayes of the Apostles other then that of Jerusalem and the Jewish Synagogues where were they for the first hundred and fifty years after Christ when Christians did celebrate their worship in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Burial Places of Martyrs whence probably 't was that their places of Assembly were called Martyria and the Temple of Jerusalem Martyrium magnum and this was the reason why Persecuting Emperors made it their first businesse and care to barr and banish the Christians from those places yea * Lib. cont Valent. Tertullian tells us that in his dayes viz. about two hundred and sixty years after Christ the Christians had no other Meeting-places Churches then simplices domes poor despicable Cottages which were saith he antris latebris quam Templis similiores more like unto Caves or Corners then Churches And 't is probable that there was not a Material Christian Church till about or after the times of Evaristus and Dyonisius Bishops of Rome well nigh three hundred years after the birth of Christ Parochial Distributions being begun by the one and furthered by the other Sir you may please to consult * De Rer. Invent lib. 4. c. 9. lib. 5. c. 6. Polidor Vergilius and †De Orig. Temp. c. 6. Hospinian both expert and learned Antiquaries in the case Now were Christians all that time because not Templers therefore no true Worshippers Was there no Solemn Publique Worship performed for so many hundred years the purest Ages of the Christian Church But further When I read of St. Paul Sermoning of Lydia converted and of Prayer wont to be made by a River-side Act. 16.13 14. Of St. Paul a private House-Preacher eighteen moneths and that in a house adjoyning to a Synagogue Basils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 18.7.11 Of St. Paul and his Followers their Chamber-Communion in the Word the Supper doubtless there was Prayer there too Act. 20.7 8. When I read of the whole Catholick Christian Church a Conventicle consisting of about 120 Persons convented worshipping in a privateroom Act. 1.15 I am sufficiently warranted severely to condemn all such as limit Solemn Worship to any Particular place as if its Solemnity consisted in its Locality The Jewish Worship was the onely Worship that ever could be called Solemn and Publique in respect of Place for God himself not Men like our selves determined upon the Place as well as the Matter and Manner of his worship in the Jewish which he did not in the Christian Church the Jewish Sacrifices and Oblations being limited first to the Tabernacle and after that to the Temple the former whereof was built according to Gods own Instructions and Plat-form namely the Pattern shewed to Moses upon the Mount the latter was Gods own Choice Deut. 12.5.11 1 King 8.29 2 Chron. 7.12 by Solomon through Divine Instinct dedicated to him and by a miraculous Signal of favour and acceptance 2 Chron. 5.13 14. owned by him and thus 't was said In Jerusalem is the place where men ought to worship John 4.20 So that the Place of worship was indeed a Part of worship not onely a Circumstance but of the Substance of worship amongst the Jews God having stampt Sanctity and Sacred Solemnity thereupon Mr. * Altar Worship page 77. Crofton himself bearing me witnesse But under the Gospel and in the Christian Church Locality is a meer matter of Indifferency Local Liberty being a great part of Evangelical Liberty Mal. 1.11 Mat. 18.20 John 4.21 24. Act. 10.35 1 Tim. 2.8 Christ having Ore Corpâ—re both as Man and as Prophet by his Preaching as well as by his Coming abolished Sanctity and Peculiarity as of Time so of Place the Typical Vse of Temple and Tabernacle ceasing in him as Antitype and Local Liberty
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
a Not holding of the Head the thing there charged upon those Circumcised Sects and as justly chargeable upon all Judaizing Christians who contend for the Introduction and Retention of the Antiquated Jewish Rites and Ceremonies in the Christian Church 1 Joh. 4.3 Qui negat Christum in Carne venisse Ive est Antichristus Tertul lib. de carne Christi for this is virtually to deny that the Son of God is come in the flesh He being the Body and Substance presigured and shaddowed thereby This is Real Antichristianism Enough to turn a Bethel into a Bethaven Now who in England are most Criminal herein who most exposed to the Apostolick Censure let an Altar and Organ and other Romish Reliques and Jewish Popish Ceremonies witnesse Ah * Judg. 6 32. Jerub-baals are rare in our age Is this Reformation Yes such another as was that of King Henry the Eighth when he had renounced the Popish Jurisdiction but retained the Ceremonies whom Luther that great German-Reformado upbraided with a He hath killed the Popes Body but saved his Soul Yet 2. That the Church is Gods Ark of Salvation and therefore not to be totally and universally forsaken upon perill of inevitable Ruine is a received principle with me The Church is both an Ark of Safety and an Ark of Plenty It saves both from drowning and starving Noahs Ark saved from the Deluge all that were in it and none but those The Ark under the Law contained in it three things viz Aarons Rod the Tables of Testimony the Pot of Manna Heb. 9.4 This Ark represented the Church Aarons Rod Discipline the Tables of Testimony the Word and the Pot of Manna the Sacrament Where is either Soul-Safety or Soul-Plenty to be had but within the Verge and Limits of the Church This is the only Ark that can land us safe at the Heavenly Haven the Land of Rest so that Vniversal Separation must needs forestall Salvation But enough of that Generalia non pungunt CONSID. 3. Page 37. Scandal is an Argument of no strength when pleaded to supersede or condemn a Positive duty Remons 1. Who denies that But Communion with the Church of England in her Common-Prayer it being none of Christs Instituted Worship is not as yet proved to be a Positive duty What Communion hath light with darkness 2 Cor. 6.14.16 But 2. Scandal is an Argument of strength when pleaded in matters of Indifferency by his own confession P. 39. now such I hope he will grant which I cannot as yet do our Liturgy and Common-Prayer to be unless he say as a Reverend Bishop one of the greatest in this Nation once upon occasion said to me who when I humbly desired to know wherein the weak were to be indulged was pleased to resolve it into Things Indifferent and I assuming that a Liturgy or Common-Prayer is a Thing Indifferent replyed 'T is not Indifferent when imposed And then sarewell Christian Liberty for there is nothing Indifferent in Actu exercito or when imposed But Right Reverend Fathers c. what a wofull case is this You tell us that in things Indifferent we are to indulge the weak and yet by reason of your Impositions you leave nothing Indifferent far be it from You to render that Necessary by Your Law which you grant should be left Arbitrary by Gods Own There is an Indulgency you grant allowed us by the Law of God Rom. 14.13 15 21. 1 Cor. 8.9 13. and yet how are we abridged of it by the Laws of Men Is this Charity or is it Sacriledge Now 3. VVhy may not Scandal accrue from Mr. Croftons Communion in as well as from his Conformity to the Common-Prayer May not a weak Brother hereby suffer in the tortures of a Scrupulous Conscience being racked between his own doubts and the Offenders Practice Or may not this administer to him an occasion of sinning either in his condemning of that which may be Lawful to Mr. Crofton seeming Vnlawful to him or in doing what yet he condemns or doubteth of being animated thereunto by Mr Croftons Practice Or may not this tend to the hardening of men in sin And is not this Real Scandal being Factum quo alius deterior redditur Amandus Polanus Synt. Theol. l. 6. c. 3. I dare say many Non-Conforming Ministers who have judged a set Form of Prayer to be Lawful in it self and therefore a thing which might be used without any trespass upon either the Law of Piety the Word or the Law of Purity Conscience who yet would have totally declined it upon the account of the Law of Charity fearing least they should destroy him or them with their meat for whom Christ died Rom. 14.15 Now 't were strange if this were an Argument strong enough against Conformity and yet an Argument of no strength against Communion But Scandal in this case is Offence taken only not given This is as Common as the Prayer it self but 't is assumed gratis However 4. Admit it were scandalum accep um an offence taken and groundless Shall there be no Indulgency shewed in that case What shall we think of the Christians in the Primitive times the weaker had no cause or ground to be offended with the stronger about their Indifferent use of mean Christ having purchased for them an absclute liberty therein yet what strict laws are by St. Paul enacted against the scandalizing of such and is it nor his own Personal Resolve in the case to become a perpetual Debtor to 〈◊〉 Bell rather than a Debtor to the law of Charity 1 Cor. 8 13. This was my Reply to that Reverend Bishop when he was pleased to assert that the weak are not at all to be indulged where there is no cause or ground of offence and if there be any real ground of offence how can they be called weak strange Diocesian Doctrine CONSI 4. I am not without the Caution and Conduct of the seber Godly Learned Promoters Purjuers of a Perfect Compleat Reformation Remon 1. 'T is strange Mr. Crofton should argue from Communion amongst Distinct Churches against the present Non-Communion of Particular Members of one the same Church since that which is between the other Reformed Churches and this of England is a Communion not by way of Participation or Joynt-Fellowship c. but of Profession of the fame true Religion only which I have here owned and asserted 2. There are indeed Liturgies used though not imposed in some of those Reformed Churches But though they are not Mala peruse yet this proves them not Authentique more than the Priests and Levites Sacrificing in the High Places 1 Chr. 16.39 proves those Lawful why then may they not be looked upon as Spots in their Feasts God conniving at those in Christians as He did at Polygamy amongst the Jews which yet he did not approve of 3. Mr. Croftons Instance in the Primitive Non-Conformists is wide of that of the Modern for our Communion in the Liturgy and Common-Prayer were a Relapse and Return into I am loath to say an Egyptian darkness after a Noon-day Sunshine of the Gospel and that by Mr. Croftons own grant after Sacred and Solemn Ex ulsion thereof now Promâ—ters of Reformation are no Patterns of a Retrogradation ah this may humble Englands declining Sun lengthned Shaddowe Jer. 4.6 'T is Low Water in the Sanctuary out English Ark is retarded in Her Voyage Heaven-ward Wind bound by Ser-Forms c. saint Gailes of the Spirit perswaded I am were those Worthies now alive they would be loth to become Baals either Advocates or Adherents 4. What does Mr. Crofton think of the thousands of Non Conforming Ministers in our days who in my mind deserve the name of Church as well as any Papal Conclave or Prelatical Convocation in the world But however 5. I must not draw every Example into a Rule Judaizing Peters I must not pattern by Mr. Crofton and his Liturgy-Communicant-Fellow Presbyters I respect and reverence but he he a MOSES be he an AARON I have no warrant to follow him any further then he is a Follower of Christ 1 Cor. 11.1 Now Dear Sir The good Spirit of God be your Convoy to guid you through the Syrtes of this World in a straight course Canaan-ward that you may not split upon the Rock either of Church-rending Separation on the one nor Church-Adulterating-Superstition on the other hand till he at length land you sale within the Vail T. P. FINIS