REFORMATION no SEPARATION: OR, Zachary Croftons Plea for Communion with the Church of England. In a Letter to a Christian Friend.

COnsidering we live in an Age exceeding scrupulous, and the actions of a Prisoner are subject to Observation and Censure, without the least enquiry into the rea­sons, end and inducements thereof: And well knowing my unhappy self to be a man much mistaken and misrepresented; obnoxious to, and afflicted with the groundless calumnies of the wicked, and censures of the weak: And being deeply sensible of the sad doom denounced against such as administer Offence to any of Christs little ones; Mat 18.6. and the great damage and danger of a groundless offence, choaking the joy, and curbing the duty of such as take it. [...] (who have [Page 2] for more then six moneths been buried alive) do conceive a duty and necessity incumbent upon me, to appear, and (by such utensils as a close and severe imprisonment will afford) to speak for my self, in the cause of God and his Church (charged on my weak hands) in reference to an act, which Conscience doth constrain me to pursue; and (or obtained liberty) to attend. In which I discern some ready to insult, whilest others soon scandalized, beyond what the nature thereof may occasion, to the one or the other; for God (whom I serve in the Spirit) is my wit­ness, I would give no offence, neither to the Jew, nor to the Greek, nor to the Church of God.

The case is this:

SIr John Robinson, the Lieutenant of the Tower, did of his own accord (not at that time, though often be­fore, moved to it by or from me) on Fryday the thirteenth instant, send me word by my Keeper, That I should have liberty to go to Church, and enjoy the Solemn Assembly, and Publique Worship of God, celebrated within this place (the which on second thoughts he hath remanded;) in the use hereof, I must of necessity attend that Order of Admi­nistration, against which I have publiquely witnessed, as that which is Corrupt and Superstitious; yet conscience of duty doth compel me to receive and use this liberty (when I can obtain it) as a mercy from God, and favour from men, the which I have often prayed for and desired. Hereupon I apprehend a clamour is sent abroad, that Mr. Crofton is present at, and attends unto the reading of the Service-Book; in which some boast beyond measure, as having gained a Proselyte; whilest others stumble, as if I started from the truth and work of Reformation, and testimony which (through Gods grace) I have given thereunto.

My good Friend, you must know, this clamour is (as to the fact) as yet false, the liberty being not yet obtained, [Page 3] but I confined to my Solitary Sabbaths,; wherein I hope, I can profess, I am not alone, because the Father of our Lord Jesus Christ is with me: But indeed I must confess it true in (the fieri) my desire, intention and endeavour to procure this liberty, so soon as I can, and my resolution to attend those corrupt Administrations, and this disor­derly service of God, until God please to bring me forth, and make me drink the waters of his Sanctuary in purer Vessels; and I cannot but protest, that the one or the other, insulting, or offended at my so doing, may grieve me, and wound their own souls, but cannot say they know me, who was ever satisfied (and so declared my self in my publique Ministery) as to this point; or that I ad­minister any cause for such insultation or offence: Yet to the end Gods dishonor, Religions disgrace, their own danger by this their sin, may (if possible) be prevented, I thought it my duty to signifie to you, and require you (as you have opportunity) to communicate to others, these following considerations, as Apologetical reasons, for what I am convinced, is not onely lawful, but a positive duty, not without sin to be omitted, though the critisim of our times, and my special case, may require an Apolo­gy for the same.

My long, close, Consid. 1. Deliberate thoughts, not distress of condition provoke it. and severe durance (much beyond any other Prisoner in this place) or any carnal, self, politique Principle, hath not been the impulsive cause of my desire, or use of this liberty, but (as in my other acts, subject­ed to the censure of men) pure conscience of duty towards God and my own soul, and the preponderate dictates of my judgement (I hope in some measure also to discern du­ty in difficult times and conditions) in sense whereof, I desired this liberty the f [...]rst day I was committed to this place, and many times since; and have often complained of it to God, and such men as came near me, as a defect in the Government of this His Majesties chiefest Prison in Eng­land, that care is not taken, nor liberty allowed, for [Page 4] Christian Prisoners to attend upon the publique Wor­ship, and preaching of the Word of God: I have in this respect often preferred the Compters, or Newgate (more base and despicable in vulgar account) before the Tower of London. It cannot I think be soberly (I am sure not charitably) denied, that Christian Prisoners, ought to have Christian liberty and accommodation, in a Christian Kingdom. It is supposed, a Prisoner bringeth with him into this place, some horrid crime, and notorious guilt, by reason whereof there is conceived but little be­tween the Prison and death; therefore the hand of Justice which punisheth the offence, ought in Christian pity to seek the salvation of the soul, and (if possible) prevent the Malefactor from dying in, if he must dye for his sin. I have often thought, that if the Heathen indulged Paul a liberty to Preach in Prison, Christians might and ought much more allow a Preacher liberty to hear the Word preached in Prison. I hope it will be no offence to minde this Age, that amongst other evils reflected (by such as rose up against him) on the Government of King Charls the first, his late Majestie of honorable memory, this was one, Exact Col­lections, p. 6. and not the least, Men were detained close Prisoners, without the liberty of using Books, pen, ink, or paper, de­nying them all the comforts of life, not permitting their wives to come to them; and for the compleating of that cruelty, de­priving them of the necessary means of Spiritual consolation, not suffering them to go abroad, to enjoy Gods Ordinances in Gods House, or Gods Ministers to come to them, to administer comfort to them in their Chambers. Let none therefore dare to censure this act as the result of a distressed condition, or base compliance by constraint of Prison, against the per­swasions of Conscience.

Consid. 2: Solemn publique Wor­ship positive duty. Communion with the Church visible, in all acts of solemn publique Worship, is an essential part of the Sanctification of the Sabbath, or Lords day, and positive, indispensable duty of every particular soul called by the name of God; to be onely [Page 5] Superseded by a real, inevitable necessity, with assurance to any, that God will have mercy, and not Sacrifice. This cannot be denyed by any, who observe God hath deno­minated the Sabbath an holy Convocation. Levit. 23. Synagogues were on this ground erected and frequented, in all the Cities of Judah; that the Lord Christ, Luke 4 16. Acts 13 13, 14. & 17.2. fulfilling all righ­teousness, and his Apostles in conscience of duty, made it their custom to go to the Synagogue every Sabbath day; that the Apostles and primitive Christians, from the ve­ry Ascension of Christ, John 20.19, 26. 1 Cor. 16.2. held solemn Assemblies on the Lords day, the first day of the Week, and charged the Saints of their age, and in them all others, not to forsake the Assembling of themselves together, Heb. 10.25. taxing the defect of some therein, as the manner of some is.

As Solitary Sabbaths are in themselves, so (God know­eth) they have been, and are to me, the sting of an im­prisoned condition: I hope I can say, without vanity, as David in his exile, Psa 42.1, 2, 3. As the Hart panteth for the water Brooks, so panteth my soul after thee, O God: My soul thirsteth for the living God; When shall I come and appear be­fore God? when I remember these things, I pour out my soul in me, for I have gone with the multitude: I went with them to the House of God, with the voyce of joy and gladness, with the multitude that kept the holy day. I deny not God to be served, and enjoyed in Solitary Worship, Psal. 84.7. but must needs observe, in Zion the Saints pass from strenth to strength, every one appearing before God. Solemn publique Worship is Gods chief Ordinance, for the support of his peoples faith; this is denominated, the Beauty of Gods Holiness: Psal. 27.4. & 96.9. and 110.3. To this his presence and power is promised, and in it chiefly predicated; attendance on this, is charged as his peoples duty, and discharged as their joy: The want of this is the Sacra fames, Spiritual famine, Amos 8 11. under want of which Davids faith was ready to faint, had it not been prevented by a speedy and seasonable supply: When I sought to know this, it was too painful for me, until I went into the Sanctuary, then understood I their end, Psal. 73.16, 17. [Page 6] This therefore is not to be slighted, or neglected, or su­perficially desired, or used; but most highly prized, earn­estly desired, and joyfully imbraced, and not voluntarily declined on every light occasion, and trivial exception, or friendly perswasion; but the grounds must be plain, clear, certain, and weighty, such as I may with confi­dence plead unto my God, as the apology of my absence of choice, not constraint, in which I expect God should have mercy on me, because and for that he cannot have Sacrifice from me, which can be nothing but the restraining necessity of my condition, or my running into sin to pos­sess it.

My good Friend, you see my case is hard; and what now is my case, may ere long be yours, and others of Gods people: You yet enjoy a liberty of worshipping God, in due and right order, and may drink the Waters of the Sanctuary in clean Vessels; long may you enjoy it, and if God take pleasure in me, he will in due time re­store me to it; but if not, let him do what seemeth him good At the present I have no choice; if I will attend Gods publique Solemn Worship, I must do it in this place, and order, or not at all; whilest I dread to give the least occasion of insultation to the wicked, or offence to the weak, my conscience is under the apprehension and aw of a positive indispensible duty, which I dare not decline, unless on reasons constituting a clear and unavoidable ne­cessity: my present restraint doth indeed acquit me, and carry the guilt (of my absence from Gods House) from off me to others, I duly endeavouring, by all just means, to have the same removed; which once effected, what moral bar will lie upon my minde, and in my way, as a formal sin, which I cannot without guilt break thorow? that is the question I have desired seriously to consult, and by Scripture to resolve: And on mature thoughts I must profess I finde not any, which will bear weight in the ballance of the Sanctuary, as that which I shall dare to [Page 7] produce before the Lord, when demanded a reason of my voluntary absence; on which he may not pronounce, He was bidden to the feast, but would not come, and therefore is not worthy, and hereafter shall not: For I must pro­fess;

First, I never did, could, or yet can deny, 1. The Church of England a true Church and I a mem­ber. the being of the Chur [...]h of England (that is, the community of Chri­stians in this Nation, incorporated by Baptism, professing the true God and Jesus Christ, and subjected to the Word and Sacraments, in the Ministery of Christs lawful Mini­sters (for I never believed any National Priviledge, such as was peculiar to the Jews, or the Hierarchical Order, and collective Constitution (which cannot be denied to be a meer humane and separable adjunct, and is neither an e­qual, nor regular Representation) could or did give that appellation) nor disown my own relation to it; and must therefore see some good ground for my non-communion with it, and for my choice of Solitary Worship of God, ra­ther then fellowship in its Solemn publique Worship, where and whilest God affords his presence, though with a grieved, striving spirit, I dare not be absent, though there­by I might avoid some burthen.

It is well known, I am not unacquainted with the Church renouncing, rending, ruining principles of the Ana­baptists, and old separating Brownists, nor with the Paga­nizing practice of the (seemingly more sober and serious) Independent, or Congregationalist; who sometimes indeed pretend to own the being of this Church, but (by their Church-gathering, Self-Constitution, dispencing Ordi­nances by their self-consecration; professed principle, that in England there is much matter for, but not the form of a Church, and so no Church at all, for forma dat essentiam; and with the height of confidence (to say no more of it) proclaiming themselves the gathered Churches, contradistinct to the Nation, and all Christians in it (as if they onely were the first fruits of Achaia, I mean England, an infi­del [Page 8] Nation, who had never received the Gospel, or Christ had not been preached among them, and professed by them, nor any of her Inhabitants had been incorporated by Baptism, into Christs Catholique Body, but were to this day aliens and strangers to the Houshold of Faith, and Commonwealth of Israel) do plainly declare so to all rati­onal men (able and willing to discern) that the being of a Church in England is by them disputed, yea, denied: But these I never did, nor could approve, and therefore I must presume, none that ever knew me, and my con­stant contests, by preaching, writing, and suffering un­der and against them, can conceive this to be now any scruple to my conscience, doubt to my soul, demur to my duty, or diversion to my Communion with them, whose being a Church of Christ, I have ever, and openly assert­ed and defended, and to whom I have ever professed my own relation.

Prophane members destroy not the Church.That these men urge, That many members in the Church of England, are rude and prophane in their Conversation, with their mouthes confessing, but in works denying God, and are not therefore fit matter for a Church, I do well know, and to my grief and shame do know to be true, and vi­sible, but to my comfort do know to be an Objection of no weight; for our question is, concerning Communion with, not the Constitution of a Church: That such mat­ter should not at first Constitution have been taken in, and having grown up, ought to have been cut off, and cast out, I can and do yield, and consent; but that the disorder, defection and prophaneness of the members, or what is more, the Angels and Ministers, hath resolved the Church into a non-entity, and necessitated non-communion, (save in a new Constitution and Church gathering) I can­not believe, because I finde nothing more plainer in Na­ture, then for a degenerate Vine, to retain the name and nature of a Vine, when it bringeth forth little save sowre Grapes; Mat. 3.9. nor is any thing more clearer in Scripture, [Page 9] then for the children of the Devil, Matth 3 9. John 8.44. to have Abrahaem to their father, and be the children of God, and Covenant of Graco, by visible administration: or for disorderly Christians in Co­rinth, to be called, and owned as Saints and Believers, a man covetous, a fornicator, and adulterer, an idolater, 1 Cor. 5.11. Rev. 3.1. a drunkard, to be called a brother; Sardis having a name to live, but being dead, is declared one of the golden Candle­sticks, among which Christ walketh; and when Paul wrote to Titus, the Christians in Crete were abominable, disobedi­ent, and to every good work reprobate, Titus 1, 13, 16. yet was Titus charged to rebuke them sharply, not to disown them, or decline communion with them, or to gather the fit matter, and orderly Christians among them into a new Church form; nor are any among them advised, or direct­ed so to do; a Ram, and a Goat cannot be denied to be of Christs flock on earth, though they may be turned on his left hand, at the day of judgment; Correction, and casting out is the priviledge of a Church member; and supposeth its capacity in their object, though an incestuous person: the prophanenesse of the members of this Church may and must provoke my brotherly admonition, ministerial reprehen­sion, and the Churches Censures against them, but will ne­ver warrant my non-communion with them, or voluntary ab­sence from Gods solemn publick worship celebrated among them; because it doth not ipso facto, by any due order, or divine direction; discharge their relation to Christs Catho­lick visible body, so long as God knoweth them as his Spouse, and people, (though deserving) having not received from him a Bill of Divorce; I may be burdened to see their lewdnesse and lightnesse, but must not forsake the Bride-chamber, nor his worship therein celebrated: without all doubt, the capa­city of those within the Church (though disorderly, and as such to be judged) is vastly different from Turks, Jews, and Pagans, and those without the Church; who refuse to pro­fesse the true God, and Christ, or obedience to them; the one being subjected to Gods special pastoral, paternal care; in the case of their very disorder and aberrations; whilest [Page 10] the other only enjoy Gods common providence as do other creatures, the works of his hands.

What hath been urged to nullifie this Church from (what this kind of men will needs suppose to be) the form there­of, Parochial di­stribution con­venient and good. viz. that they are by Parochial constitution, and Christ never ordained Parishes, hath been often, and abundantly answered, by many, and among others, I have already ful­ly spoken to it in my Bethshemish clouded, and shall there­fore now only say, Parochial distribution is no constitution, nor any essential form of the Church; so as that bare sim­ple habitation within such bounds, should ipso facto, without further capacity, or qualification make men Church mem­bers; or their removal, or non-residence within this or that Parish, (as do Merchants and Mariners) should discharge their relation to the Church: but it is a Political order, and convenient distribution of the Church Catholick visi­ble; to particular Assemblies; for the due and more easie Celebration of Gods publick worship; the Lord Jesus foun­ded his Church Catholick, and universal, into which Baptism is the Ordinance of Catholick incision, and imitation; and excommunication is the Ordinance of Catholick excision, and discharge; but nature, and the necessity of order doth di­vide it into particular Assemblies, according to humane di­scretion: and no order can more conveniently circumscribe particular societies of the Church, than vicinity, and cohabi­tation; This the holy Ghost doth plainly digitate, by deno­minating the first plants of Christianity, Rome, Corinth, Galatia, Ephe­sus, and the like. by the places where they were planted, not by the first planters, or after Pastors: blaming it as a Schism in the Church, to say, I am of Paul, I of Apollo, and I of Cephas; and indeed this distribution doth much facilitate the inspection of the Pastor, or brethren, beyond what the Covenant consti­tution of Congregationalists is capable of; whereby some living in York are members of a Church in London. Paro­chial Division then being the benefit of the Church, and members thereof in Christian Cities, Countries, and Nati­ons, it is so far from blame and avoidance, that it is to be com­mended, [Page 11] and approved by men of prudence, and order, and can never necessitate, or warrant any mans non-communi­on with the Christian Assemblies thus distributed, and con­veniently assembled.

Unto such as stumble themselves, and would have others so to do, at Communion with the Church of England, be­cause they do not know that it was rightly gathered, Englands Church was rightly con­stituted at the first. and constituted at the first; I shall briefly say, History, (the best evidence of an ancient Act,) doth assure us that the Go­spel was first preached, and Christianity was first planted in our Islands by the Apostles, or Apostolical men, which (no doubt) did with all care, rightly lay here the right foun­dation of Gods Church, and if we may (as in cases of this nature, we must) judge (a posterior) the certainty of the root, by the extent, and quality of the branches; the foundation by the Dimensions and duration of the Fabrick; can any man reading the English Stories of the eminent Martyrs of Christianity found in this Church, in all ages, since the times of the Apostles unto this day, and not conclude the Church was at first rightly planted, and founded? these men shall do well to resolve the old question ever put by the Non-conformists to the Brownists (these mens progenitors) if they be begotten to God, in what Church, and by what Ordinances were they converted? was it not the Church of England? we (whom they to serve their designe, will own as Saints, and declare fit matter for a Church.) must professe our selves sprouts from this plant; their Charity is not sure so irrational, as to believe men may gather Gr [...]pes of Thorns, or Figgs of Thistles, for if so, their gathering Churches will be found needlesse, whilest Saints grow in Infidel soils, and Gods house existeth without the laying any foun­dation.

These men shall do well to consider, Knowledge of a Church it first constituti­on not neces­sary. whether the know­ledge of the mode and order of first planting and ga­thering the Church, be necessary to every member related to it. In England we finde societies professing the true God, and Christ; baptized into his name, worshipping him [Page 12] by his own Ordinances; this is the forme of a Church; and doth suppose and imply a Root and Foundation, by which it is animated and preserved; But must we needs know how it was at the first laid, or planted? though by length of time it is worn out of sight, and over-grown with earth and weeds? are we bound to renounce the Vine, and run out of the house, unlesse we pluck up the root, and raze the foundation to satis­fie our selves herein? if so, God help the illiterate souls, and weak capacities not capable to conceive, or well understand the same; is Christs Church planted for an age only? that every succeeding generation must transplant? gathering of Churches did indeed begin the Acts of the Apostles; must it needs be continued to the end of the Revelation? to the coming of the Lord to judgment? I finde not Paul in his joyning himself to the Church, nor Priscilla and Aquila in their travels, and communion with different Churches, make any demurre on this enquiry; and I dare not think the holy Ghost would have concealed from us a point of so great importance.

My good friend; upon the whole of this Objection, I must let you know that my serious and deliberate thoughts do dissent from the Conclusions concerning the matter and form of a Church, stated by the self-consecrated Officers of the hundred and twenty self-constituted gathered Churches, which of late years met at the Savoy: but assent unto the determination of Mr. Cotton in his advice to the brethren of old England at the close of his way of the Churches in New-England, (viz.) The work is not to make them Churches, which were none before; (for the Gospel having been prea­ched in England by Apostles, or Apostolical men, they were without doubt rightly planted) but to reduce them to the Primitive purity they had in their first constitu­tion.

And (here my friend,) I must desire the Independents will not be offended, that I propose them as the present prime promoters of the nonentity of the Church of England, by way of barre to Communion with her, and a principle of [Page 13] separation from her: for that (notwithstanding their con­trary professions of what they cannot soberly, charitably, and rationally deny) their common suggestion in England, is fit matter, but not the form, (which is the esse) of the Church; their Savoy conclusions, and paganizing Church-gathering practice, do loudly proclaim them the off-spring of the Brownists, and posterity of the rigid Separatists, ever withstood by the sober, and serious Non-Conformists, since Englands Reformation: and in this point the summum ge­nus, of those several, specifical, self-constituted Sects, which have confounded our Church; the odium of whose Schism from it, defended by Rebellion, Schism, and horrid Treason is at this day most sadly (though falsly) reflected on the most loyal, sober, serious, reforming, non-conforming Presbyte­rians; to the weakning their hands, and retarding, yea di­verting their progresse in an humble, argumentative, and patient pursuit of Christs Ordinances, and due authority of Christs Officers, to be restored, and exercised in the Church of England; by me ever owned, and now lamented, but not to be deserted.

Such as fancie the Church of England was lost in the de­luge of Popery and Antichristianism, Englands Church lost not its being in Popery. may by their own observation correct the same; and be constrained to confesse, there is in this respect no more cause of stumble as to the entity of this Church, then was as to the being of the Jews, when overspread with Idolatry, in their many defections from God; for in Englands worst times they may finde a persecuted Elias, a John Wickliffe, with many other most eminent branches, bringing forth the Clu­sters of Gospel Grapes, to the bleeding out their very lives, besides Obadiah's fifties hidden in Caves, by the violence of persecution; certainly the Root must abide, or how, or whence could these branches spring? Yea, the winter storms of Popery passing away, and the floods of Antichristianism asswaging, though not dryed up, and the chief weeds of su­perstition being plucked up, though some remain; how hath [Page 14] this Church revived, flourished, and sent out many most e­minent and pious branches, without any new plantation? Yea, conveyed unto themselves (who question her being) the truth of Grace, and Faith in Christ Jesus, if ever they re­ceiv'd it? I blesse God I have learned to discern between the subject, and its separable adjuncts though never so vile, and do believe the Church to be Christs Church, though vi­tiated and defiled with Idolatrous administrations; all, nor indeed any defection is an actual divorce; if adulterous Ju­dah, Jet. 3. on a summons to repentance, do return, and put away her abominations, she loseth not her relation to God; nor doth the high places continued under his reformation, make God or his people to forsake her; the Temple of God abides his, when given to be trodden under the feet of the Gen­tiles: yea, when the Antichrist the man of sin, sitteth there­in; this notion may possibly sound better to some eares from New-England, than from the Tower of London; let it there­fore be thence receiv'd; If Antichrist must sit in the Tem­ple of God, and the Courts of the Temple be given to the Antichristiaen Gentiles for a certain time to tread under foot, then there was a true Church state where he sate, and whilest he sate there, and it was the true measured Tem­ple, whose Courts he did tread under fo t, nor can there be Antichrist, unlesse there be the Temple of God and Courts thereof, where he is; and if ever Antichrist sate in England, then there was the Temple of God there; be­fore he sate in it, and whilest he sate in it, as was also in other reformed Churches, the Temple or Church is the subject wherein he must sit; the Antichristian seat is not the subject, nor constituteth it, but is an accident vitia­ting the subject, and separable from it; the removing therefore of Antichristianity, doth not destroy the subject, or make it cease to be; but changeth it into the better state, in which it was before thus accidentally vitiated: this is the assertion of Mr. Phillips of Water-town in New Eng­land.

England was Christs Church before the Antichristian [Page 15] deluge, under the power of Popery; and since it was pur­ged out, and so she at this day (notwithstanding her back­sliding) doth abide; God provoked hath not yet removed his Candlestick, or given her a bill of divorce, as he justly may, and I fear yet will, if I then deny Communion with such of her assemblies, I have a liberty to attend and fre­quent, and make my appeal to God on the account of her non-entity; with a Lord she was not, or I know her not to be the Church and Spouse, my heart would condemn me in the guilt of a notorious lye, groundlesse, and uncharita­ble Censure, and so make my wilful solitary devotion, ex­ceeding sad, because exceeding sinful.

Secondly, I hitherto could not, nor yet can, 2. Englands cor­ruptions no suf­ficient bar to Communion. conceive the corruptions of the Church of England to be a sufficient ground, or warrantable barre to my non-Communion with her solemn assemblies in her publick worship.

I do not say that Separation in all Cases is unlawful, Separation from the world and Babylon allowed. I well know Christians are called out of, and separated from the world, in their first accession to the Church of Christ; but this is not our Case, who (do as is before noted) own the Church of England as resolved into that capacity: I know also separation from Babylon the seat of Antichrist is a du­ty, directed and charged by the Lord, on all his people; and unto this also the Church of England doth professe, Englands cor­ruptions paral­leld with Isra­els and others, and cannot be denied to have attained, and therefore stands distinct from the one, under the Epithite (Reformed) as well as from the other by the Appellation (Church): so as t [...]at I dare not deeme England the world, or Babylon, (those objects of a serious, sacred separation, and non-communion) to both which she is found contradistinct.

That there are in the Church of England (especially in her present relapsed estate) many and grosse corruptions, grievous to the Spirit of God and his people, calling for the zealous admonitions, and most faithful rebukes of his Mini­sters; is alas! too too legible, and apparent, to be denied by any; yet, (when I consult the Scriptures) I cannot but [Page 16] finde as great (yea if possible) greater corruptions in those whom God, and his people owned as his Church, and Spouse; and yet separation, or voluntary non-communion, was never practised, advised, or indulged, but the contrary thereunto.

Will any object unto us the prophanenesse of the Mini­sters, Prophanenesse of Ministers & ministration. rudenesse and disorder of the ministration of Gods worship, we yeild it is too visibly true; but more vile admi­nistrators, or irregular administrations cannot be, than were the sons of Eli in their service; who made the people to loath the offerings of the Lord, and were rebuked, and de­scribed by Samuel, in 1 Sam. 2.12, 13, 14, 15, 16, 17. Now the sons of Eli were sons of Belial, they knew not the Lord, and the Priests custome with the people was this, when any man offered Sacrifice, the Priests servant came while the flesh was in seething, with a flesh-hook in his hand, and he struck it into the pan, or kettle, or Caldron, or pot; all that the flesh-hook brought up, the Priest took for himself, so they did in Shilo unto all the Israelites that came thi­ther, also before they burned the far, the Priests servant came and said to the man that sacrificed, give me flesh for to rost for the Priest, for he will not have sodden flesh of thee, but raw; and if any man said unto them, let them not faile to burn the fat presently, and then take as much as thy soul desireth, then he would answer him, nay, but thou shalt give it me now, and if not, I will take it by force wherefore (by this horrid disorder defended by violence) the sin of the young men was very great before the Lord, for men abhorred the offering of the Lord, and in verse 22. it is re­ported that Eli's sons lay with the women that assembled at the door of the Tabernacle of the Congregation: O horrid un­cleannesse, most heaven-daring villany! yet I find not that any God-fearing-Israelite forsook the Sanctuary, or durst forbear their Sacrifice; nor did Samuel (who reproved, and denounced Gods judgment against this prophanenesse) ever advise, or direct the same: the Scribes and Pharisees in the dayes of our Saviour, said, but did not; laid heavie bur­dens [Page 17] on the people, Matth. 23. which themselves would not touch with one of their fingers; they under pretence of long prayers, de­voured widows houses, they would neither enter into heaven themselves, nor suffer such as would; yet the Lord him­self who reproved them, heard them, and charged his Dis­ciples to hear them, because they sate in Moses seat; Let it be observed and remembred, the Authority may, but the quality of the Minister doth not adde to, or abstract from the entity, or efficacy of Gods Ordinances, 1 Cor. 9.27. he may preach to my salvation, who is himself a castaway.

Do any object the preaching false doctrine; Corruption in Doctrine and Worship. publick reading the Apocripha as part of Gods Word; innovations in worship, polluting Gods Ordinances, or injustice in dis­cipline; I shall neither deny, nor excuse the same: only say as the Apostle Peter to the Church in his dayes, there were false Prophets among the people, even as there are false Teachers among you; the true Prophets of God in Israel, 2 Pet. 2.1. were ordinarily confronted by the false; there wanted not an Hannaniah, to break the Yokes of Jeremiah; nor a proud Pashur to put him in the Stocks, in the Gate of Ben­jamin, when he only declared Gods mind, warned of Gods approaching judgments, and withstood the perjurious breach of the Oath of God, which was upon the King, and Kingdom; nor is any thing more plain, than Israels setting their posts, by Gods posts; their Altars by Gods Altars; Ezek. 8.6.43.8. setting up in Gods house the very Image of Jealousie, insomuch that Gods Prophets were ordinarily invective; and vehemently reproving in their Ministery; and indeed extraordinarily raised up to that very end! yet we find (not in all their Cals to Repentance) one Caution against Communion with the Church, or Call unto s [...]paration: Mark 8.15.7.3. In the dayes of our Sa­viour, the Jews were so corrupt in their doctrine, that he Cautioned his Disciples to beware of the leaven of the Pha­risees, they made the Word of God of none effect, by their traditions of the Elders; they enervated the Law by most strait and false interpretations thereof; In worship they in­novated, and with great severity imposed, their own Inven­tions, [Page 18] Pharisaical Rites, and Superstitions: they propha­ned the Temple, and made Gods house a Den of Thieves; and in their Discipline they made acts of Necessity, Charity and piety, censurable unto a casting out of the Synagogues; against all which the whole Ministery of the Lord Jesus was highly invective, and severely rebuking, yet he neither disowned them as a Church, denyed communion with them, all his time on earth; or directed any of his Disciples so to do, so long as God continued his presence and Ordinances to and among them: but on the contrary pleaded for them (as the very fountain of Salvation) in opposition to the Sama­ritans, You worship you know not what, but we know what we worship, for salvation is of the Jews: he sent his clean­sed Lepers to shew themselves to the Priests, John 4.22. and offer ac­cording to the Law of Moses; confined his Ministry and A­postles to them, till after the vaile of the Temple was rent, in token of the expiration of their worship and departure of God; accounting them children, and all others dogs; and charged the Disciples to hear them who sate in Moses seat; under all their God-provoking Church annihilating corrup­tions, he neither practised or prescribed a non-communion or separation; 1 John 2.6. And in all extreams, I desire to make him my pattern, and walk as he walked, who never went astray.

Do any stumble at the prophanenesse of the members, and the neglect of corrective discipline, rudenesse and irreve­rence in the use of Gods Ordinances, Prophadess of members, and disorder in Ministration. confused method, and the disorder of popular acclamations in publick prayer, and other acts of worship; I wish I could say these stones lay not in their way, or that they were in my power to remove them; but I think they run on a much greater Rock, who run out of Gods Church, or from solemn publick worship be­cause thereof: for the Church at Corinth was greatly cor­rupt, and provoked the severity of Apostolical reprehension; and that once and again; 1 Cor. 5.1, 2.10.21.11.20.21.14.26. 2 Cos. 12.20, 21 there being amongst them incest not to be named among the Gentiles, and an heaven-daring ostentation in it, instead of correction of it; a participa­tion with the table of Divels, by their attendance on the [Page 19] Idol-feasts of the Infidels; a rude and deboist drunken Com­munion at the Lords Supper, intermingled and confoun­ded with the Love-feasts: intollerable disorder in their pub­lick Assemblie, all speaking at one and the same moment, their very women not keeping silence; and that in different matters and tongues, every one had his Psalm, his Prayer, his Revelation, his Prophesie, his gift of Tongues, (in all which respects they were more confused than our popular ac­clamations) and constrained the Apostles to check them, by the nature of God, as a God of order, and not of confusion; in all these the Apostle advised, and endeavoured with all au­thority a Reformation, but not separation, or non-communion, nor transplantation into a new gathered Church; I cannot imagine he would make Schism from the Church, 1 Cor. 3.4. a signe of a spiritual, who judged Schism in the Church an evidence of a carnal mind.

Do men complain (as they have cause) that some Roman Rites, and order was retained, Rom. Rites. 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 finde not that any God-fearing Israe­lite, who loathed those Reliques of Idolatry, ever barred themselves because thereof, from Gods Altar and wor­ship.

My very soul is grieved to consider Englands back-sliding, Backsliding & Lukewarmness Indulgence of erronious Doctors and doctrines, formality and lukewarmnesse in Religion; yet when I observe that Ephesus who lost her first love, Pergamus indulging the doctrine of Balaam, and the Nicolaitans, Thyatira suffering the woman Jezabel, who called her self a prophetesse to teach, and to deceive Gods people; Sardis having a name to live, but being dead, and Laodicea, Englands Counterpart, so lukewarm that no good is spoken of her; by all which these Asian Churches were rusted, and therefore reproved by the Lord, yet not rejected; but represented to the world as the Starres he held in his right hand, and golden Candlesticks [Page 20] among which he walked; I dare not disown her relation to God; disclaim mine own relation to her, nor voluntarily decline communion with her.

Corruptions are not all a­like.My good friend, all corruptions in Gods Church and wor­ship, are displeasing to God, and distastful to his people imbracing the simplicity of the Gospel; but all corruptions are not alike in operation, quality, and extent, nor of a like influence on Gods Church and worship: consider therefore some corruptions are substantial, and intrinsecal, vitiating the very subject, and so universally spread through the wor­ship of God, that it cannot be used without sin; others are circumstantial and extrinsecal to the same, vain, needlesse ap­pendants, superadded by mans will, but which notwithstan­ding Gods Ordinances remain entire, and exactly his, and may be used without participation in the affixed corruption.

Some corruptions incident to Gods Church and worship, I say are substantial and intrinsecal, (not arising out of Gods Ordinance as the genuine product, and effect thereof, but) entring into the very body of the Church and substance of Gods worship, Corruptions substantial and intrinsecal. as a Spider into wine, or venemous Worme into an Apple; so as to vitiate the subject, (that it cannot be used with safety) and nullisie the very Ordinances of God, that it altereth their very nature to the losse of their effica­cie, and transmit certain destruction to such as sit under the same; yea, which is done either by changing the matter, and retaining the essential constitutive form, as by a solemne re­gular cutting off a Dogs head, or offering swines blood, instead of a Lamb, or a Kid; a baptizing (as some have done) by fire i [...]stead of water: or retaining the matter, but changing the essential forme, as did Jeroboam, and the Sa­maritans worshipping the true God, by the very Sacrifices, and in the very order himself appointed; but before self-de­vised Symbols, Calves to the one, and the Dove to the o­ther, in a self-appointed place, Dan and Bersheba to the one, Mount Gerizim to the other; and by self-consecrated Priests, the lowest of the people, and so departing from the Temple in Jerusalem, Gods Ark in it, and the Tribe of [Page 21] Levi: all which were essentiall to the form of divine wor­ship: and thus did the Corinthians eating and drinking at the Idol Sacrifices, which the Apostle severely corrected, with a (ye cannot par [...]ake of the Table of the Lord, and the table of Devils, ye cannot drink of the Cup of the Lord, and the cup of Devils;) and by pointing them unto the es­sential form of the Sacrament, the Cup of blessing, which we blesse, is it not the Communion of the blood of Christ? and the Bread which we break, is it not the Communion of the body of Christ? Of this nature is Baptism, 1 Cor. 10.16. by a Mid­wife, or any other private hand, though with water, and in the name of the Father, Son, and holy Ghost; or by water and a lawful Minister, but in the name of God the Father of all things, and Truth the Mother of all things; as I have read some have done.

Corruptions extrinsecal, Corruptions extrinsecal and circumstantial. and c'rcumstantial are Ordi­nances superadded unto, and so concomitant with, or con­versant about Gods Ordinances; but enter not into, nor do vitiate their subject: the which (these notwithstanding) doth exist in matter, and essential form, perfect and en­tire; capable of due operation, in their own course and na­ture; as stinking fish doth nourish; or water pudled, or in an unclean vessel, doth quench the thirst; and these are ei­ther some matter superadded, (not intermingled with, or destructive to Gods Ordinances, such as were the high pla­ces, posts by Gods posts, thresholds by his thresholds, Al­tar by his Altar in Israel, unto the very Image of Jealou­sie set up in Gods house, which yet remained his, and as such was continued, preserved and acknowledged. The Lord Jesus found the Temple his Fathers house of Prayer, though made a Den of theeves; and such is our Crosse in Baptism, though seemingly sacramental, yet distinct from Gods imita­ting Seal of the Covenant; and such is a Roman linnen ve­sture in ministration of Gods worship by a lawfull Minister; or some corrupt, rude and unsutable ministerial method and order, (which is the vessel, and only instrument of convei­ance though unclean) of administration: such was the vi­olent, [Page 22] and unfitting snatching of the Priests part of the Sa­crifice, by the sons of Eli, the confused acclamations of the Church of Corinth, speaking all at once, different matters, in different tongues; and our imposed method, disorderly me­thod of publick Prayer, by Versicles, Responds, abrupti­ons, abreviations and popular acclamations, with artificial singing by boyes, and base fellows thereunto appointed: un­der all which Gods Ordinances abide a subject compleat, tru­ly, and formerly existent, and distinct from these super­added corruptions; operative unto salvation; and therefore may not be declined, or disowned.

Corruptions intrinsecal, are indeed such as do not only warrant, but necessitate non-communion, yea separation of the highest nature, as a duty indispensable: In sence here­of all those in Israel who feared God, and set their hearts to seek the Lord, prayed for, and (according to divine di­rections) departed from Dan, and Bersheba, forsook the so­lemn Assemblies Jeroboam had constituted, and followed the Tribe of Levi, Gods only Ministers, unto Jerusalem, Gods only place of publick solemn worship; and our Sa­viour resolved the woman of Samaria her enquiry concern­ing the place of worship, with a ( ye know not what ye wor­ship; for salvation is of the Jews: This is the very ground of the Reformed Churches departure, and non-communion with Rome; who though she be (by original constitution) the Temple of God, is become the very seat of Antichrist; and by the same so vitiated that her Ministrations are the cup of abomination by which she hath made the Nations drunk, having (by her intercessions of, and to Saints, the Popes infallibility, divine power and properties, and by her expiatory Sacrifices) disowned, and nullified (as much as in her lieth) Christs mediatory offices: and (by dividing the elements, destroying the outward signe, essential to a Sacra­ment, and on a fancied transubstanciation, turning it into a Sacrifice for quick and dead) nullified Christs Ordinances: and (by many other intrinsecal evils) poysoned Gods whole worship, and rendred it directly destructive to salvation; and [Page 23] is therefore presented to us under the Appellation Babylon, in the very abstract; spiritual Sodom, and Egypt; and so the object of our departure, advised, with (a lest ye partake of her sins: which were and are so universally diffused, and hath so farre vitiated the subject, that a guilt will be con­tracted by meer Communion.

Corruptions extrinsecal may, Extrinsecal corruptions warrant no se­paration. and must grieve the spi­rits of Gods people; occasion their loud complaints, his Ministers most zealous reproofs, and the stud [...]ous endea­vours of all, to prevent and remove them; because scandals to the Church, prejudicial (though not directly destructive, to salvation) dishonourable to Religion, and the God (whose prerogative it is to prescribe every pin, and the very snuffers to be used in his House, 1 King 11.3 [...].) and is therefore highly displeasing to God; provoking him to rend a Kingdom from the house of David, to loath, and at least to leave his holy place, and remove his Candlestick from such as will not fear him in the simplicity of his own institutions; without the vain and needlesse Appendants of their own inventions: But yet these cannot warrant separation or voluntary non-communion, because the Church abideth related to God as his Spouse; his worship and Ordinances remain for matter and essential form entire, and exactly his own; notwithstanding the concomitancy of some super-added matter; or the unfit mi­nisterial method, and order by which they are dispensed; and Gods presence is to them continued, (though with a grieved, striving spirit, threatning his departure) and thereby we are under a possibility of salvation; (though engaged to more care and industry) this was the case of the Prophets, our Saviour and his Disciples, the Church of the Jews, and Pri­mitive Christians, under the many parallel (yea transcend­ing to ours,) corruptions, before mentioned, without any prescript, or practice, of Separation, or Non-Communion.

Christian Friend, it is too evident, That many and great Corruptions are to our sin, and shame retained; The Case of England under corruption. and to the aggravation thereof (with an high hand, and defiance of the God of Jealousie) returned (after a Solemn and Sacred [Page 24] Expulsion) into our Church; but yet they are extrinsecal, and not of the substance of Gods Worship, which for Matter, and essential Form, remaineth entire, and properly his own: (though not so acceptable) under, as well as without them; and will not therefore warrant my Separation, or Non-Com­munion, so far as to lie at Home, or loyter in the Church­yard, until the Common-Prayer (whereby God is truly, though not orderly, invocated, and worshipped; wherein I (as a Member of that Church) am interested, and unto which, as it is Publick Solemn Prayer (though in an unsu­table Method) my Amen is an indispensable Duty) be­ing ended.

The Administrations of Gods Worship among us, are indeed nauseous, and unhealthful, but not void, or vene­mous; our waters are bitter, and pudled, but not poysonous; our Pastures are trodden down, and the proud of the Flock do push us with Horn, Ezek. 34.18, 19, 20, 21. and with Hoof; but we are not yet driven out of Christs Fold, not dare not we say our Pasture is quite taken from us: To be plain, Under all our Corru­ptions, we must not, we cannot, we dare not deny the Mat­ter, and essential Form of Gods Ordinances and Worship, is continued to us; though some superstitious Rites are unto them annexed, which are apparent Appendants, redundant to, and separable from, and not vitiating, destructive, or anni­hilating to their Subject; and are therefore pretended and professed (by the Canons appropriated to this Church) to be Acts of Order and Ornament, rather than of Worship, and Adoration to God; and they are such wherein the peo­ple are generally passive, not active. Baptism is fully and formally Gods Ordinance, though the Cross be needlesly, and superstitiously added thereunto; and the Parent (by virtue of whose interest in Gods Covenant, the Child receiveth the Seal) is unjustly excluded; and a deputation of Godfa­thers and Godmothers, is groundlesly imposed: The Word of God is not excluded, though now and then, a piece of Apo­cripha is unwarrantably read in the publick Assembly; nor doth it cease to be the Word of God, because it is unfitly [Page 25] mangled into parts and parcels, urduly fixed unto places, unreasonably appropriated unto dayes and times, Surplices and canting quie­ring, singing boys and men. and pub­lished in unseemly vestures and voyces. I confess their Common-Prayer is my burden, by reason of its defects and disorder, and the rudeness of the Ministerial Method. I stand convinced, it ought to be altered; yea, ab lished, See the Epistle to the Liturgi­cal considera­to [...] considered. by reason of its Symetry to the Romish Mass, superstitious Order, and unsutableness to Solemn Publick Prayer; yet I must confess, I find in it no Matter to which (on a chari­table interpretation) a sober serious Christian may not say, nay, can deny his (Amen:) And though I distaste the Mi­nisteri [...]l M [...]thod, I cannot disown in it the essential Form of Prayer; (viz.) A calling upon God in the Name of Christ. That Set-Forms of Prayer are used, is an Act and Argument of weakness; that they are imposed on Gods Church and Ministers, is an Act (I cannot acquit) of wickedness: And that this defective disorderly Form, is re­tained, yea, by forc [...] returned into the Church of England; I fear will be found an Act and Argument of wilfulness a­gainst Gods mind; yet neither the one, nor the other, ma­keth it cease to be Publick Solemn Pray r; nor do I see on what ground I can deny, or refuse my (Amen) to what is prayed for, because I know there are many things wanting to the Church, which are not, not indeed can be by this Form expressed; or not joining desires to God with (and as a Member of) his Church, because they are rudely and unfit­tingly expressed; whil'st the irregularity of that common Order, is no Bar to Gods acceptance of my more regular (Amen) thereunto given.

Departure from Babylon, is the indispensable Duty, and will be the property of all, whose names are written in the Lambs Book of Life; but the Object must be Babylon in the very abstract; Setting the mark of the Beast on them who partake with her, Rev. 13.8, 17, 4, 13, 8. bearing in her hand the Cup of A­bomination, and so appearing to be formal spiritual Aegypt an [...] Sodom: I cannot believe every or any Society retaining some B [...] [...] [...]stures, and Orders, with a protest­ed [Page 26] and apparent recession from Babylon, can be the Object thereof; and the last of these, is the capacity of Englands Church: Certainly the Temple of the Lord is not to be disowned, or renounced, because it hath been sometime trodden down by the Antichristian Gentiles, and vitiated by the seat of the Beast; when these are expelled, though the dirt of their tramplings, and stink of their session remain behind them: My good friend, let it be seriously resolved, is there no difference between Israel and Judah? Rome, and a reformed Church? a professed sacrifising Priest, and a Mi­nister of the Gospel, fondly affecting and retaining that Ap­pellation? between a calling on the only true God, in the name of Christ, though in a defective, rude, confused, and unfitting order, and praying unto Saints and dumb Idols? between the disorderly administration of the worship, for matter and form, Gods own appointment, and the Ordinance nullifying administration in an unknown tongue, to which the hearers cannot say Amen? and abstraction, or alteration of the Elements beyond, yea contrary to Gods prescription, or what the possibility of nature, and entity of the ordinance will admit? between Sacraments with some unwarrantable superstitious Appendants, and a Sacrifice expiatory for the quick and dead? must we depart from Israel, returned from Egypt and Babylon? though retaining the savour, some of the Manners and Customs, and an hankering mind to go back unto those accursed places? I pray God keep England (in her now retrograde motion) from going back to Rome, then (through his Grace) I shall not dare to renounce her Communion, though my soul mourn for her corruption: for so long as we enjoy in her the very matter, and essential form of Gods worship, and Ordinances, though in an humane, un­fit, corrupt ministerial method and order, with some vaine and needlesse appendants of humane invention; we are not without confidence of Gods presence, and a possibility of sal­vation; and we therefore are without a sufficient ground for separation, or non-communion.

Consid. 3d. Communion is no bar, but a help to refor­mation.Thirdly, let it be considered Communion with the Church, [Page 27] under many, and great corruptions, is not inconsistent with zeal, care, and contest for reformation thereof: the designs of Hell may agree in the end, but disagree in the means; but it is not so with the determinations of Heaven; the Devil may suggest and provoke the correction of sin, by sin; or make zeal to purity a spurre to separation, and the shiprack of ver­tue to, and in the Church; 1 Cor. 11.13, 14.15. he can make the white Witch heale, what the black doth hurt; by him one Conjurer doth blesse, what another doth curse; the Angel of light doth often expel, and lay the Angel of darknesse; but yet they be both evil Angels; he sticks not at, nor stirreth against Piety, or Religion, provided it be but sinful; he is con­tent men go in a via lactea & sacra, to the place of woe; and steere by Conscience (if erronious) to their own con­demnation: but it is not thus with God, and the dictates of his holy Spirit; all his commands are competible; his Graces concatenated; 2 Pet. 1.5, c. 7. All the duties of a Christian are to be dischar­ged without interfering, interruption, or destruction by one another; he alloweth not one sinful step in the way of sal­vation, though paved with never so fair a pretence of sancti­ty; if therefore his people stumble thereinto, they must re­turn and go back, if they will go to heaven; no one duty, at any time damps zeal unto another; they may be despara­ta, but never are opposita, different, but not contrariant one to another, the discords in true Religion do ever consti­tute the clearest harmony, all extreams are equally odious unto the God of order; excesses finde no more acceptance with him, than defects in Religion; be not righteous over­much is a divine dictate (though many times unduly, Eccl. 7.16, 17. and unjustly pleaded by men) as well as be not over-much wicked, Gods Israel may not turn to the right or left hand, Deut. 5.32.17.20.18.14. depart­ing from the way of his Statutes: the true Christian must walk in all well-pleasing, in every good word, and work, and hate every evil way: Col. 1.10. It hath been a scandalous Blas­phemy (from its very first being) of Christianity, to say or suppose it doth direct its subjects to do evil, that good may come thereby: sincere Saints are ever acted by the Spirit of [Page 28] peace, and love, to seeke and zealously pursue, the purity of Gods worship in union with his Church; Rom. 3.8, Reformation a duty. zeal, care, and contests, for Reformation of Gods Church, and worship, subjected to the least corruption, can never be denied to be the indispensable duty of every Christian: It is true, these are to be expressed and acted by all law [...]ul, and only lawful means, 1 Chro. 13.9.10, 11. according to every mans place and capacity; the most dreadful shakings of Gods Arke, will not warrant Uzza to step out of his place to stay it; nor will the greatest sanctity in Israel, Numb 16. authorize Chora to usurp the Priesthood: It is not a more poor apology, than base, for the rebellion of Dathan, and Abyram, that all the Lords people are holy; the God of holinesse needs not, nor will he endure the help of our iniquities: these Cautions obser­ved, endeavours for reformation can be by none omitted, or faintly pursued, without an inevitable contracting upon themselves the guilt of those corruptions, which remain up­on Gods Church and service; for no rule (in reference to humane society) is in Morality, or Divinity more true than this error, cui non resistitur approbatur, veritas non quae non defenditur opprimitur, negligere quippe cum possis de­turbare perversos, nihil aliud est quam fovere, nec caret scrupulo societatis occultae qui manifesto sacinori cum po­test desinit obviare. Er [...]r not resisted, is allowed, for si­lence gives consent; Truth not defended, is oppressed, for, Cowardize giveth falshood the Conquest, to neglect when we can do it, to disturb the wicked, is to cherish them, for concealment and indulgence is the guard of their designe, nor can he want a suspition of secret conspiracy, who can, but will not hinder iniquity; for such Connivance is an act and argument of affection: [...] Sam. 2. let it be remembred old Elies sin, by which he fell under the severity of Gods wrath, was his not reforming the abominations of his sons; The Re­forming Government of many pious Kings of Judah, are blotted, with a but the high places (which the Temple re­stoted and frequented seemed not worth the heeding) were not taken away: Israel is charged with the prophanenesse of [Page 29] Gods Sanctuary, Ezek. 44.7.8. by reason of the uncorrected neglect of the Keepers thereof, and the non-resistance of false Prophets, is aggravated with a ( the Prophets prop [...]cy lies in my name, Jer. 5.31. and the people love to have it so;) It is a matter of admira­tion to a God of jealousie, that his Church and [...]ship should be overspread with corruption, without the [...]king, and expostulations of an Advocate for him; Isa. 59.16. the [...] sa [...] it, and it displeased him, that there was no judgment; and he saw that there was no man, and he wondred that there was no Intercessor; 1 Cor 5. the guilt of the incestuous person is by the neglect of discipline, charged on the Church of Corinth; and the suffering the woman Jezabel, Rev. 2.20. is the evil imputed to the Church of Thyatira: the light of nature, and Scripture leadeth every one in his place and capacity to re­form corruption, and chargeth it on their conscience, as a positive duty.

To damp zeal, or barre endeavours for reformation, and to blame, and violently silence Ministerial rebukes, and argumentation, or popular petitions, supplications, mour­nings and murmurations, under and against the corruptions of Gods Church and worship, is irrational, and irreligi­ous; and the defence thereof by this plea (viz.) these cor­ruptions are confessedly consistent with salvation; and such which notwithstanding the most serious and zealous repro­vers do not, and professe they dare not separate from, or deny communion with the Church; is no other than hellish divinity, and Bedlam Reason, best confuted by their wives rebukes of the Queene of S uts preparing her mistriss sack possets in the common w [...]shbowles (not to mention a vessel of more base imployment) or presenting to the table his dainty Cates in a dis [...] licked by the dog, and wiped with her dish-clout; the which though it be unhand­some, and unwholsome, is not poysonous, and so directly destructive, as to drive them the house or table; so as to begge or starve, rather than to eate or keep good fellow­ship: such as shall thus do, must needs proclaim themselves ignorant of the reproving invective Ministery of the Pro­phets, [Page 30] and Apostles; yea, of the Lord himself, when and whilst they lived in Communion with the Church of the Jewes; the last of whom whipt the money-changers out of the Temple, when and because he acknowledged it, his Fathers house of Prayer; Joh. 2.16. insensible of the sad and severe judgments of God on Eli and his sons for their uncorrected disorder, which made Gods people loath the sacrifices of the Lord, when they did not, nor durst leave his Sanctuary; and on Solomon for building high places, 1 Kings 11.31. though consistent with the Temple of the Lord; Ezek. 43.8. and on Israel for building their posts besides his posts, their Altars besides his Altars, and setting up the Image of jealousie in the House of the Lord, which yet was not forsaken by him or his people: and unaffected with the nature and holiness of God, who will have holinesse written on all the vessels of the Sanctuary, and the very bridles of the horses; Zack. 14.20. and will have all things in his service done decently and in order, 1 Cor. 14.33.40. because he is a God of order, and not of confusion; when Corruption in Gods Church and worship can be denied to be sin, I will allow and advise Gods Ministers to be silent; and when they grow substantiall, and vitiate their subject, I will allow and advise the Members of the Church to separate, but till then I dare not give my consent, or Counte­nance unto the one, or the other.

Reformation and Seperation (whereof voluntary non Com­munion is the privative part, Seperation no act of Refor­mation, but ob­structive there­to. and the first formal act) though (by the groundless Calumny of the enemies to the one, occasioned by the rash inconsiderate zeal of the other) they are confounded, are in themselves vastly different, and indeed inconsistent, and destructive each to other; as much as is the Cleansing, and casting away a vessel; pur­ging, and parting from an house, this is duty, but that is horrid iniquity; schismes in the Church are dangerous, and disgraceful, but schismes from the Church, is there­unto destructive and damnable to the subjects thereof; the purity of Gods Worship must be pursued in unity with the Church; and Communion is implied in all endeavours for [Page 31] Reformation; desertion doth declare destruction, not repair of the house is desired, and designed; which of us leave our houses because not so convenient, handsome or health­ful as is desired? or forsake our food because of a slovenly Cook or Carver? the Scripture doth detect much corruption in Gods Church, and the zeal of many unto the Reforma­tion thereof, provoking and pursuing it unto death, or ve­ry deep distresse, without the least direction unto, or allow­ance of separation or non-communion; but with a most plain and clear charge and direction to the contrary; Christs A­postles, (as most zealous Reformers) did often, and open­ly, and with much authority rebuke and resist the disorder of the Churches, and corrupt administration of Gods wor­ship, yet were so farre from approving or advising separation, that they have branded the subjects thereof, with these and the like odious epithites, they were not of us, John 2.19. Jude 19. Heb 10.25. and there­fore went out from us, these are they who separate them­selves, sensual, having not the spirit, and taxeth the vo­luntary non-communicants with a defect, forsake not the assembling of your selves as the manner of some is. I can­not without trembling consider, the circumcised Sects in the Church of Colosse, are charged to have left the head, Coll 2.19. by leaving the body, in which all the joynts are knit together to the nourishment of the whole; I cannot but assent to that maxim as most true, ex Ecclesia nulla salus, the Church is Gods Arke of salvation, out of which none but mad men will leap, or leave it, on pretence of purging it, or putting out of it unclean birds and beasts: in this case of contest for Reformation, and communion with the Church under ma­ny and great corruptions; I must say as our Saviour of the lesser, and more weighty matters of the Law, Luke. 11.42. these things ye ought to have done, and not leave the other undone; for Superstition and Separation are extreams equally odious, and ominous to Reformation; is it not obvious to every wise observer, that the Devil and wicked men, do make the one the advantage of the other; and cast the odium, and direct the force of each (as the turn cometh, and opportunity [Page 32] serveth) against such who (steering by Scripture Compasse) desire (according to their capacity) to guide Gods Church, and themselves in her, between these two dangerous Rocks into the Haven of rest and holinesse.

Whilest poor despicable I in our late years, in my place and Calling, withstood our Church-wasting separation, ma­ny professing piety, and pursuing purity in Gods House and Ordinances, were (prejudiced (unto an high and open per­secution of me) by their own fancy that I asserted and ad­vanced the superstitions and disorders of our Church; by the return whereof God hath convinced them of their rash­nesse, and constrained them to correct their mistake of his unworthy reproached servant: and now God (blessed be his name) having animated me with zeal for perfect, and com­pleat Reformation, and acted me in my place and sphere (as a Minister of the Gospel) to debate the obligations there­unto, beyond my mean abilities, or the logical reply of the adversaries thereof; (who bear away the victory by a thou liest Bellarmine; and have confuted me argumento ba­culino, enforced by the severe moderation of authority; in­censed by the suggestion of Treason and Sedition secretly whispered, and generally charged against me, whose loy­alty is most legible by both active and passive characters) and who have in all the writings which bear my name, declared my abhorrency of Sedition and popular tumults,) and ha­ving blessed me with an heart, and opportunity to withstand and witnesse against the deluge of Superstition and Corrup­tions, which breaking over, and bearing down sacred banks, doth (to our s [...] and shame) again overflow our Church and Nation; how many do now dream I will indulge, and em­brace Separation; or at least by my voluntary non-communi­on (the first act thereof) give some countenance unto it? as if between these there were no medium; but that the cor­ruption of the one, must necessarily generate the other, give me therefore leave to tell you, and by you to tell others (in me concerned) I cannot but withstand the one, with abhor­rency of the other; and keep my distance from separation, [Page 33] whilst I desire and endeavour, to stave off Superstition; lest I Shipwrack my self, or others, on either rock; Superstition and se­paration strengthen each other. I have ob­served, and our Church hath experienced the same, that as Superstition, Corruptions and disorder in Gods house and worship do (and therefore call for the zeal and rebukes of Gods Mini­sters, and carefull Remedy by his Majesties Prelates, by him entrusted with the Ecclesiasticall good of his Subjects) very much harden men of strong affections, and weak Judgements to sepa­rate, furnishing them with a clamourous accusation, who discerne not the proper and genuine cause of their sinfull Shisme, but readily father, 1 Cor. 3.3, 4. Gal. 5.19.20.21. (what the Apostle hath deter­mined to be) the brat of their own lust, on any thing which beareth relation thereunto; though but a remote, and ac­cidentall occasion thereof: so non communion and separation, is the grand Removal, and most Plain ruin to reformation, that ever could be devised: Subverting the house on pretence and instead of sweeping it; as if an house forsaken, and pulled asunder (one running away with a post, another with a beam, to patch up their own self-founded fabricks) were ever like to be purged, and preserved from uncleaness and disorder: (my good friend) take notice of this; God determined, and his people deserved the destruction of the ten tribes of Israel, before those who feared God fled from among them, or forsooke them. Babylon is fallen, she is fallen, was the voice uttered by the Angel, before, Come ye out of her my people was sounded to the Saints which follow the Lamb; Conservation is the end of burdensome Communion, Ier. 13.2.7 and carefull Reformation; but dissolution is the most certain sequell of desertion; It is Gods and mush be his peoples last work to depart from and forsake his Sanctuary; he stayes long with a grieved striving Spirit: and stands on the very threshold, with a wooing expostulation, Be thou instructed O Jerusalem, Ier. 6.8. least my Soul depart from thee, and I make thee desolate: (the ve­ry issue of departure) let it be seriously resolved: did not Corah in his separating from the Camp of Israel, gathering a Congregation out of the Congregation: and the Cir­cumcised Sectaries among the primitive Christians, strike [Page 34] at the foundations, and seek to subvert the very socie­ties from whence they separated? and do not the practi­ces, and some principles of the semi-separating (as they would be deemed) selfe constituting Independents of our age, determine a non-entity; by the non-formality of a Church in England, and ra [...]e the very foundation thereof, and so condemn the very generation of the just, who have lived and dyed members thereof, yea Martyrs to the truths of [...]esus Christ, against Papall, as well as Pagan power and errors? The Anabaptists in Ger­many have not been more odious, and obstructive to Lu­thers reformation; then the Church gathering separatists of all Sects have been retarding unto a retrogradation of that in England: in that the odium of their schisms seconded with seditien, and centred in Rebellion, un o Re­gicide, with the confusion and subversion of our Church and Kingdom, is (most sadly and shamefully, though un­justly) imputed to all, who with humble and peaceable spirits, des [...]e and endeavour the casting out corruption and disorder, from Gods house and ordinances; and re­flectes on the work of reformation it selfe, as if their proper genuine and natural parent.

The reformation of the Church is a duty incumbent on every man and member thereof; Reforma­tion must be by law­full means onely it must be pur­sued in their places and capacities, by just and lawful means without schism from, (or if possible) in the Church, or sedition in the Common-wealth, both which my soul ever did abhor as disgraceful to Religion, dishonourable to God, and destructive to Reformation: I never did, nor yet can allow, or advise other means of reformation then Mini­sterial admonition to the Church, Logical dispute, and The­ological argumentation, and redaurgtion among equals; humble proposal, petition, and supplication to su­periors with a patient, and submisse attendance on their pleasure and on God acting the same; such as receive Kings as nursing Fathers to the Church, will rejoyce in them as Christians; much more [Page 35] as professedly reformed; and with all peaceable submission, embrace such degrees of Reformation of the extrinse­call order, and ministerial method of Gods worship (en­joying the substance in the essential form thereof) as they will allow, untill God encline their hearts to allow what himselfe expecteth, and his people desire: soberly pursuing the bene esse, with joy in the esse of Religion, and in communion with the Church, waiting on the truth of Gods ordinances, quietly attending their Superiors for purity and regularity of dispensation; I find not that the men fearing God in Iudah, did tumultuously tumble down the high places, nor turn away from Gods Tem­ple because of them; yet their standing was the stain of Government to their reforming Kings, to flye out of Gods house, or in the face of Gods Vicegerents, be­cause his own appointments are administred by instru­ments in order to his service unsuitable, and to us offensive, is a frowardness which God cannot nor will not admit, or indulge in any of his children. Mi­nisterial reproofs and admonitions, and vulgar mournings and murmurations, are loud alarums to God and the consci­ences of men, and strong enforcements of Reformation: preces & Iacrymae ever were and still are the onely wea­pons of the truly Godly, Our state and time calleth for an higher degree of Reforma­tion. under and against the oppo­sitions of just authority, and lawful Princes, such as God hath in his mercy, and by his miraculous provi­dence restored to our Church and Nation. I am afflicted by, and ashamed of the slow progress, and shameful retro­gradation of Englands Reformation, under and against pub­like, national, solemn, sacred bonds (whose obligation will abide before God, and conscience, though the affir­mations thereof may be interdicted by men) If Calvini in his days could say, ( If Godly Religion had flourished in En­gland till that day (the time of Queen Mary her Raign) there ought to have been an order of service better corrected, Epistle to the Ch. at Frankford and many things quitte taken away. Can we without grief consider our Church hath enjoyed true Religion more then eighty [Page 36] years since that time: and yet we ignorantly continue, and violently contend for that order of service, as if ashamed to give place unto better things: yet, I dare not deny her to be a reformed Church, or as such, decline Communion with her: in, and for whom the Lord hath emminently appear­ed: and out of whom he hath gratiously purged all things venentous and destructive (though some things nauseous, and distastfull, were continued, and are re­turned into her) having defended her against the Spanish Ari [...]ado, and Popish Conspiracy by Gunpowder, and other agitations, and attempts of Papall power and Antichristian rage; with an Almighty hand and outstretch­ed Arme. I do beleive the infancy of Reformation might re­joice in, and grow up under that order of divine service which the adult estate thereof ought to cast off, as puerile and unsutable: First degrees were matter of Comfort, though not of Content to such who seek the simplicity of the Gos­pell: remaining dreggs ought to be discharged, and I doubt not God will (notwithstanding mens aversness, and opposition) in due time effect it: In the mean time, i see no reason, to refuse to drink because my waters are pudled or present­ed in an unclean Vessel, and I can come by no purer: re­maining degrees of Reformation must be so purified, that those obtained, may not appear to be disowned or despised: though our order of Divine Service be a Roman dregge of some dangerous distastfull influence, yet it is not Popery; shall we not blesse God, and rejoyce in England as brought out of Babylon, though some Babylonish Vestures, Rites, and Orders, which ought to be abandoned, are yet retained? I conceive them ingratefull for the purity obtained, who run out of Gods, house, for the Corruptions continued, and obtru­ded: I cannot but repute them over forward, who shall re­fuse the Substantials of true Religion, and Christs Institutions, because of some rude Rough Appendants: shall we not ac­knowledge Gods mercy in affording us, and humbly use the truth of Gods word because transmitted unto us with some humane traditions? and the substance of his own wor­ship [Page 37] celebrated in a disorderly way, and method, with some foolish Appendants, of mens inventions? (My good friend) my zeal, care and contests for Reformation of this poor Church, have cost me dear: yet (if God suffer the Charge to rise as h [...]g [...], as did that of my namesake by the unkind­ness of King Joash) not one mite too dear: I blesse God however my passions worke, I see no cause to repent my bargain: I pray God glorifie himself, and edifie his people by my bonds; onely I must professe to all that fear God, I see no sufficient cause to satisfie my Conscience, or to plead before my God, on which to refuse Communion with her, and attendance on Gods solemn publique worship under her rude Ministerial method; for that duty is not warantably su­perseded by the iniquity of another man; my sufferings, nor o­ther mens sin, (under which I mourn, because I cannot mend it) must not turn me out of Gods way, to the right or left hand; superstition, and separation, must be shunned as Rocks equally dangerous to Gods Church and worship: the prophanesse of this and its Subjects must not drive me: nor the pretended purity and piety of the other, and its Subjects allure or draw me unto the positive evil of separation, or privative evil of voluntary non-Communion; I pray and hope God will keep me upright under, and against all temp­tations, from falling into the extreams of our unhappy age and Church; and yet give me to see the purity of his worship in Union and Communion with his Church here on earth; or possesse me with his undefiled, unstained glory in Heaven; for from the one I dare not depart untill I arrive at the other; least by shipwarck I should be depri­ved of both.

Fourthly, Let it be considered, Consi. 4th. Scandall is an argument of no strength, when pleaded to supersede or condemn a positive duty; Jobs friends, offence no argument, in this case. (like miserable Comforters) were no little Scanda­lized, that he would not from his Crosse condemne himself as wicked; nor brand himself with Hippocrisy in his past piety, to which they laboured to compell him, by a right Theo­logical, rather then Logical argument. (though not fully [Page 38] asserted) they that plow iniquity, & so we wickedness, reap the same; Iob. 27.4.5.26.19.42.7. sorrow is the fruit of sin; yet Job well knowing the Prosperity of the wicked, and that God trieth the righteous, would not let go his integrity; Nor to justifie them, would he let his lips condemn himself, but made his appeal to God his witness on high, and record which is above; who interpo­sing to moderate the Question, Mark. 2.23. ad fi­n [...]m. discovered their fallacy and determined they had not Spoken of him the thing which was right, as did his servant Job; The Jewes were offended that the Disciples plucked the ears of Corn on the Sabbath day (ap­pointed of God for rest) and that our Saviour on that day healed: yet our Saviour mattered not their offence as of any weight, but justified the facts by the positive duty of pre­serving mans natural life; Luke 13.15.16.17. If the Circumstantials of the first Table must give way to the Substantials of the Second table of the Law; and if obedience to humane, must give place to Di­vine command, and authority; much more must the offence of a brother, Act. 5 29. vail to obedience to the will of God: In pleasing men, God must not be displeased: every man must therefore please his neighbour for his good to edification. but to please a brother by omission of positive duty (which is formal, Rom. 15.2. fearfull iniquity) is (by sinfull strengthning his propha­ness, Scandal is not to be slighted. or Error) aedificare in Gehennam, to edifie both to Hell, from which the Lord deliver me. Scandal is indeed an ar­gument of more weight (when duly and fitly pleaded) then to be slighted or supersicialy evaded: not to offend a weak brother, Rom. 15.1. is charged as a duty: we who are strong ought to bear with the infirmities of the weak, and not to please our selves! Its good not to eate or drink, nor do any thing whereby thy brother is stumbled, Rom. 14.21. offended or made weak, are Divine directions and Gospell rules: fearfull is the sin of a Willfull Scandal, for that it is nor onely a snare by which a Brother is entan­gled, and laid on the rack of a Scrupulous conscience, and tortured betwen his own doubts, and the contrary practice of the pious professing obedience to Gods will, But also a stumbling-stone, occasioning to him certain sin; by either acting under his own doubts and [Page 39] against his own apprehensions induced by the bare en­sample of another, or by uncharitable censureing his brother, in what is to him lawfull, and without his own liberty and power to do, or not to do it; this is therefore represented to be the destruction of the work of God: Rom 4.20 against this sign our Saviour hath denounced a most sad doom, Whosoever shall offend one of these litle ones, it were better for him a milstone were hanged about his neck, and he were drown­ed in tthe depth of the Sea: the dread hereof hath seized on my spirit, in my present state and Case, that though it be­come lawfull, Mat. 18.8. could I without sin withdraw from publi­que solemn worship, in an unfitting order, I would on sence of Scandal do it, Scandall is of force, and fitly pleaded to supersede or condemn an action in it self in­different, and so within a mans own power to do, or not to do it; scandal is of force in things in­diffrent. for or against which the conscience may be aw­ed by a seemingly religious reason; such was the obser­ving, or not observing a day, the eating or not eating of some kind of meates, or meates offered unto Idols, and the like things, which in the Primitive Churches, and times of Christianity, the Apostles (during the honourable obsequies of the expired law, which h [...]d some­times, and yet seemed, to charge them as duty, or forbid them as iniquity) determined indiffer­ent, and directed Scandall of the weak as the casting graine in the aequilibrious minde of a man (satisfyed in conscience) as to the doing, or not doing the same; there­by guiding us in all things and cases of the like nature; for the indifinite Universal, Eat, drink, Rom. 14. or any thing that may Scan­dalize, offend, or weaken a brother, advised in Rom. 14.21. must be restrained to this species, and things of this kind: For what is positively forbidden, or commanded, must not at any mans pleasure be done, or left undone: simple scan­dal hath no strength. To plead we are offended, and not pro­duce a reason, at least seemingly religious, is a most simple plea: 1 Pet. [...]. Jesus Christ is a stone of stumbling and a Rock of offence to many; and yet he must be preached and [Page 40] professed unto bonds, and death it self. Such as in my case pre­tend scandal and offence, I must advise and intreat to re­flect their thoughts, and take heed they do not mistake the case, and mistake the question, and thereby take offence, where none is given: I confess the ministerial order and me­thod of publique worship and prayer, is purely humane, with­in the power of the Ministers thereof, and so indifferent, and ought not to be prescribed or imposed; when it is as in our com­mon divine service rude, confused, and disorderly, its no less Scandalous to the serious Godly, then was the administration of the Sons of Eli, or confused acclamations of the Church at Ce­rinth; and such on which if I out of choice, at liberty to enjoy a more serious and regular order, (according to the Kings gracious Indulgence granted in his Royal declaration concerning Ecclesiastical affairs,) should attend, I could not but give offence to such as seek the Simplicity of the Gospell; and seem to them to allow, what I have concluded ought to be abolished, and to build again what I have endea­voured to destroy: for extirpation of every thing which is evil (though but extrinsecall, and in the ministerial me­thod of Gods ordinances) being the extent of zeale, and duty of every member of the Church to be endeavoured in his place and calling, (though however not under a special, solemn, sacred obligation thereunto,) non-attendance on that order unto, and by embracing of more regular admi­nistration of the same ordinances in Communion with the same Church, is the least Act I could do to the enfore­cing that end; I cannot beleive the pious Israelites would have brought their Sacrifices unto the Sons of Eli (whose order made them loath the offerings of the Lord, which they durst not with-hold) if they had enjoyed other Priests who would have offered more conformly to divine appoint­ment. But my friend, this is not my case or Question, but whether solemn publique Worship, which is my positive duty unto the sanctification of the Lords day and as I am a member of Christs Catholick visible Church, and cannot by reason of my confinement be enjoyed without my at­tendance, [Page 41] on that Irregular unsuitable method, and confu­sed order: may be warrantably supersed [...]d, and omit­ted on this ground and reason, my presence at such admi­nistrations is offensive to some weake Brethren zealously affected to the simplicity of the Gospell, were these cor­ruptions abstracted from, or opposed unto Gods worship, there were to me no case of Conscience, but they are con­founded with it, as the unclean vessel, or ill favoured car­ving with my food whereby I live) and therein I must profess it satisfieth not my conscience, nor seemeth to me to be of weight, that I must offer my sacrifice, though by the loathsom order of Elies sons, or go to the Temple, though my way lye by the high places, or assemble and send up my prayer in Gods Sanctuary, though the Image of jealousie be set up in it, cannot be soberly denied; nor ought any to be thereat offended; and I must needs resolve in the affirmative, for the superadded vanities do not void Gods ordinance: nor will defect and disorder, (with which my private capacity is not charged) dis­charge my positive duty; I am not insensible that some will be ready to read my allowance of the same, in my attendance on it, unto the hardning of themselves in sin, or hin­dring themselves in duty, concluding, Communion in the ordinances is a consent unto the order: to such I must say at their peril be it; this scandall is taken not given; this inference is more than the promises allow: the Commu­nion of the Prophets, our Lord Iesus Christ and his A­postles, with the Churches in their time under their ma­ny and great corruptions, was not, nor logically could be interpreted, to be an argument of countenance, and ap­probation of them, or abatement of the zeale against them; nor did they thereby contraction themselves the guilt thereof; the spider which diffused in wine, doth vitiate its sub­ject and make it destructive by the very act of Commu­nion, doth spread his dirty webbs all over the Vine, and we ear the grapes thereof, without the least of doubt, or danger: the Cities that suffer by all unfit matter in their [Page 42] publike ministrations, attend the good instructions, and assent unto the due proposals, petitions, or demands, rudely uttered by their Recorder: nor think they them­selves concerned in the broken, blunt, abrupt style, or confused indigested method of his discourse: the extrin­secal adjuncts, and ministerial method of Gods ordi­nances, is charged on the Ministers, not members of Gods Church: it may indeed add grief or pleasure to the people, but voyds not the matter of Gods worship, or leaveth any guilt on them, who thereby receive, and celebrate it, but do not approve the same: the spider may indeed suck poyson of the grape, and wicked men may make my duty an occasion of their iniquity: but nei­ther the one nor the other giveth thereto any proper casualty: events, accidentalls are no arguments against my duty: these are not more damnable to them, who in­fer them, then they would be to me: if I by reasons there­of decline my duty: my own sorrow, nor other mens sin, must never stave me off from positive duty: these stum­bling stones and scandalous inferences, do, and will ever lye in my way to Heaven: yea to my natural life: Christs sheep must drink, and may be hurt by pudled waters: witho [...]t participation in the polluting pudling guilt on­ly chargeable on the Pastors, and proud of the flock, none can be offended that I worship God, Ezek. 44. in the solemn publike worship of his people: nor can without wounding their own soul be offended that I do it in this order, (to me distastful not to Gods worship destructive) untill my liberty doth manifest it to be an act of choice, not of chance: if any hence infer and enforce a persecuting con­straint, and say these men may be compelled to that form of ser­vice they will not choose. I shall grant it: but advise such to sit down and consider how this will sound in Gods cares: or how themselves will like it to be confined to unclean vessels, and order, because they can but will not chuse in such to eat their meat; The offence of any who are Godly will be my trouble, and their sin: but the omission of duty though [Page 43] but for a day will be my transgression, as I dare not admit that, as a reason of this, and must advise it be not pleaded.

Fifthly. Let it be considered in steering this course, Consid. 5. This pra­ctice is not w [...]hout president. using this liberty, and holding Communion with this ve­ry Church, under these very corruptions, and by atten­dance on this very order of service, and solemn pub­like worship: I am not without the caution and conduct of the sober, godly, learned promoters, and pursuers of a perfect and compleat reformation: the reformed Churches beyond the Seas and in Scotland obtained higher degrees of refor­mation, and more purity of ordinances, then did En­gland (for power and dominion the chiefest reformed Church) yet these never did disown, or decline Com­munion with her, nor advise any her Members thereun­to, yet they did often rebuke and complain of her luke­warm haesitation in the degrees of reformation obtained, and retention of those corruptions which ought to have been expelled among our selves: Tindall, Hooper, Ridley, Latimer, Farrar, Whitaker, Cartwright, Baines, Sibbs, Pre­ston, Rogers, Geree, Mr. Iohn Ball, Langley, Hind, Nicholls, with many others, the non-conformists of Lincoln, Devon, and Cornwall) besides those of our present age, and yet contemporary with us) all eminent Divines, and Holy men groaning under these retained corruptions, pray­ing for, perswading, and pressing after (unto many and great sufferings) a progress in reformation, (unto the pure primitive plaines and simplicity of Christs own in­stitution) yet lived unto their last breath in constant Communion with our Church, attending Gods ordi­nances under these very disorders and irregularities: and did in many things administer according to the form then & now imposed, and did dis [...]ast the non-communion of such who loytered out the time of publike prayer, because prescribed and confused: and by press and pulpit plead­ed against the separations of Brown, Barrow, Iohnson, Canne, and their separating followers, and adherents, or [Page 44] non-communicating abettors; as inferring that from the English Liturgy, which it would not allow; these good men with zeal reproved the many Superstitions continued: but still denied them to be any sufficient ground for Separati­on: from which they ever kept the greater distance, as subverting the very foundation of the Church: and have plainly trodden this tract, in which we must travel, pursuing the purity of worship in Union and Communi­on with the Church.

I shall not fear to professe, these good men are the pat­terns to me proposed, (next to the prophets, our Lord Jesus, and the Apostles) and cautionary boigh [...] for the guidance of my zeal for the perfection of Reformation, a­gainst and past the dangerous extreams of Sup [...]stitions, disorderly administrations of Gods ordinances, and Church­rendring religion, subverting separation, nor am I herein sen­sible that our case (because our capacity is so) is differ­ent from theirs: onely I wish it to be observed, the diff­erence is graduall not Real, it lieth on the measure and mode, not in matter and Substance: they were bound to en­deavour an extirpation of the same evil but not by so strong an obligation: They were in the infancy, we are in the adult estate of Reformation, and must therefore e­steem the puerilia, which were their pleasure our shame: The nature and quality of the Corruptions, with the ne­cessity of their expulsion were by them under dispute, it has been determined, and that by an Authority (sometime reputed just) and (whatever it will do in politiques) will in point of conscience yet abide a dispute as to its lawfulness: they were entangled in the snares of educati­on, and under the insensible yoakes of unseasonable sub­scriptions of approbation of, and promise to administra­tion by this rude order and confused method: where­by the conscience was awed, and the credit of Religion engaged them (by a burdensome groaning spirit) to bear what they did not see how they could regularly be released from: from all which we are free, and most strictly tyed by contrary obligations: but neither they [Page 45] nor we might out of our places and Capacities attempt a Reformation by any sedition in the Republique, or sin­full Schisme from the Church: Non-communion is no more warantable to us under the strongest bonds to re­formation then it was unto them without them: be­cause it is an evil in it self: The nature of the (retained, returned) corruptions were the same to them, they are to us, but to neither a justifiable reason for Non-communi­on: The administration of these good men in, and by this corrupt order, I can better, excuse, then justifie, or intimate: I beleive extirpation to have been their duty as it is mine: and I see not how I may act, (though I as a private member may and must attend, assent and give my (Amen) unto right matter, in that order and method with those corrupt Appendants I am bound to extripate: (Abstinence from action being the least, and first act of ex­tirpation) in which the private Christian is passive, pure­ly passive, necessarily passive because he cannot enjoy or at­tend Gods worship in this indispenceable duty of holy convocation without it: I beleive the ministerial me­thod of publique worship: to have been subject to their Judgement, and within their power as Ministers of the Gos­pell and Stewards of the misteries of God himselfe, full and formall Judges of the m [...]de and order of dispensation (not belonging to or charged on the private members, and objects thereof as to me: In both which respects (besides that special capacity, in which I conclude all the Mini­sters of our Church now stand by that special obligation which the transactions of providence in our unhappy times brought u on us, and our posterities, and suc­cessors: I have else where professed (and must still pro­fess it, as the result of my most serious and deliberate thoughts) I can keep Communion under that form of worship, Epistle to Considera­tor co [...] ­d [...]res. whereby I cannot administer and heartily say Amen to the Master of those petitions which are put up in an order so confused pre­posterous, and indigested, that it seems to me to be so much be­low the gravity of the Church, whose mouth I must be, the seni­ousness of the office whereby I minister, the sanctity of the duty I am to perform, and the sacred nature of the object to whom they [Page 46] are presented, that I dare not stand between God and his people with the same; I presume no man will or can deny my capacity as a Minister, to differ from the capacity of a private Mem­ber, and barr me against, or bind me unto, what the capaci­ty of a private member of the Church doth not barr against or bind unto: non-administration may subject me to a sus­pence of my Ministry, when non communion cannot be war­ranted nor excused; the restraint of that must not run me upon the sin of this: I must (with the pious Israelite) leave my sacrifice before the Lord (though with my souls abhor­rency of the prophane preposterous order of administrati­on) when I dare not with violence snatch the fat of the sacri­fice, and act according to the method of the sons of Eli: I must not leap out of Christs fold, nor leave his pastures, when trod­den down by others, because I dare not present his sheep with puddled waters: in the one I am passive by other mens sin, in the other my action maketh the sin mine own: Gods sub­stantial worship must not be slighted or refused, because the sinful order of men attend it: Strait is the gate, narrow is the way which leadeth to life: whilst I flie from the sin of my Ministry, I may be, and must take heed I be not split by flying into the sin of a Member of the Church: that guilt may be charged on me in the collective body, which I must be inno­cent of in my personal capacity; where the Constitutions of men include, the righteous judgement of God will distin­guish and discriminate; Ezek. 9.4. all particulars are included in an universal defection, but do not perish by it: God will not for­get to mark his mourners under Israels abominations in his worship, Numb. 14 which they could not mend nor avoid: his Joshua's and Caleb's, who follow him fully, shall nonfall short of the land of promise, Confid. 6. though all Israel fall in the wilderness.

Sixtly, Let it be considered, my communion with this Church under these corruptions is not more consonant un­to the example of these good men of our Church, Communi­on under corrup. is consonant to my own professi­ons. and the carriage of other reformed Churches, then unto my self, who am (and I hope through divine Grace shall be) semper idem: ever since I knew any thing of Religion, and in any measure discovered the wayes of God and his people, I have grieved for, and contested against the corruptions of his Church, [Page 47] but avoided, abhorred, and opposed separation from, yea a non communion with it, as the much greater evil; though pallia­ted with professions of piety, and pretences of purity, to the seduction of the simple: such as have sate under my mini­stery (now clouded by a righteous God) reveiwing their notes, and reflecting their thoughts on what I preached) will find a series of rebukes and admonitions against sepa­ration and non-communion, though enticed by men seemingly the most holy, and pretences unto the greatest purity and sanctity: In the last Sermons that I preached from John 4.22. from our Saviours practise and pleading for the Church of the Jews, opposed to the Samaritans, I affirmed, Commu­nion with Gods Church under many and great corruptions is not on­ly lawful, but an indispensable duty; the which I amplified by shewing the different nature of corruptions, as nouseous and venomous, prejudicial to health and growth, or directly destructive, as intrinsecal and vitiating to the subject, or extrinsecal and conversant about the same; notwithstanding which the subject remains the same, participation in which contracts guilt (as in offering sacrifice to an Idol) or contracts no guilt to the Communicant (eating in an amicable friend­ship what is offered to an Idol) such as put us out of a possibility of salvation (the only ground of separation) or are therewith consistent, imposed by others, and so their sin not sufficient to b [...]r our duty: all which were applyed to the Popish administrations, nullifying Christs Offices and Or­dinances, and so necessitating separation, polluting by par­ticipation: and Englands corruptions grieving God and his people, some 8. some 7. some 4. years now past. but preserving Gods worship in the substantial mat­ter, and essential form thereof, and so not sufficient to super­sede communion: If you look into the writings which bear my name in the world, you will find separation, because of corruption, condemned by reasons, beyond what the most serious Church-gathering Separatists ever undertook to an­swer, otherwise then by rage and reproach (the dialect of restrained lust in that, as well as in this revolution): Read at your leisure my Bethshemesh clouded: Saints zeal against sinful Altars: Virtue and value of Baptisme, written many years [Page 48] since, and you will see Mr. Crof [...]ons communion with the Church of England, is not repugnant to his judgement, more then se­ven years since declared, and in those very writings lately published (before and for which men have (by Gods per­mission) brought my light under a bushel) you shall find my zeal for Reformation consistent to union and communion with the Church; nor did the force of opposing corruption drive me (as I might probably have done) to let fall any expressi­ons in favour of separation: My logical casuistical Contests for Reformation, do very plainly condemn, and protest a­gainst schisme and sedition as thereunto destructive, parti­cularly in my Anal [...]psis to Doctor Gaudens Analysis, my Argu­ment and Answer is thus concluded: Whatsoever shall be the establishment in the Church, though never so corrupt, yet whilst consistent with salvation, though it may occasion to me suffering, and a suspence of my Ministry by Gods Grace, it shall not effect on me, or such on whome I have influence, Schisme from the Church or a re­sistance of his Majesties just Authority; And in my Epistle to the Lyturgicall Considerator considered (in which I urge my apprehended grounds for the alteration, and abo­lition of the Ministerial method of solemn publique prayer used in our Church) with a pro [...]est for Communion under it, though against administration by it. I am so much affected to the peace of the Church, that I have of late preached, what (God assisting I am resolved for to practise (viz.) that many, and graet cor­ruptions in Gods worship are to be grieved for, and patiently groan­ed under, before Schisme be consented to, or separation be consulted: Provided neverthelesse I be passive, not active in them? I can keep Communion under that form of worship whereby I cannot administer and heartily say Amen to the matter of those petitions which are put up in an order so preposterous, and indigested, that I dare not stand between God and his people with the same; The liberty that I now pursue; (when obtained and used) is no more than a practice commensing on these professions, whereby they are made more legible, not more censurable than they were before.

[Page 49]My good friend, These things considered, I must pro­fesse, when ever God shall mollifie the hearts of men, into whose hands he hath given my present liberty; I see not any reason (that I dare plead before the Lord, or reflect as a barre on my Conscience) whereupon my soli­tary Sabbaths may be sweetned, and spent with comfort; my passage to the publique assemblie and worship, though in this order, and with these appendants which are bur­densome to my spirit, standing open; and so my absence being a voluntary act within my own power; If any man pro­fessing the fear of God, can produce any, I should be glad, for I fear to be charged with the omission of Gods pub­lique worship, celebrated in Christ his Church, though with extrinsecal corruption, and in a rude Ministeriall or­der, which ought to be reformed; but will not excuse me, though unforced, by the offence of some weak bre­thren zealously affected to the purity of Gods House and Worship.

I am not insensible, that the Committee of discretion, will be no lesse ready to call me fool, for steering this course, than they were for my entering the Lists, in de­fence, and [...]o [...]cement of Reformation, wherein I am deserted by my more prudent brethren;) for that I here­by strike ost from that party, on whom my former con­tests did seem to [...] me; But to them I must breifly answer, I am willing to be wise as a serpent, and resol­ved to keep my inno [...]n [...] as a dove, so long as these do correspond and agree, I have an heart to lodge them; but if prudence once ob [...]ate or obstruct duty, or guide into, o [...] guard sin, I fear the serpent begins to wind too farre, and getting in the head, will wind in the body, and devour the do [...], that some who have been objects of my oppo­sition (because subjects of separation) have in my present sufferings embraced me, and shewed kindnesse to me and mine, (beyond some more specially charged with it, as their more particular duty.) I am very sensible, and thankfully acknowledge to God and them; and hope they [Page 50] did not thereby designe to charme my zeal against what I ever cenceived to be sin, I confess it hath been a check to my comforts, to consider, some triumph in me and my sufferings, because opposed to the superstitions and prophanesse, (which they dislike) who agree not with me in those positive truths, which I have asserted; and will be turned in their hearts against me, when the same two-edged-sword in my weak hand, shall be constrained to strike their more civil, seemingly sacred lusts; The Usurer huggs, and hath the Preacher home to dinner, when he preacheth against the prodigal profusal spending drunkard; who will hunt and hurry him out of the Parish when he shall preach against usury: I cannot but tell you a pas­sage which here befell me; In my close confinement three persons, full of seeming zeal to piety and purity, stumbled into my chamber, and saluted me with this salutation, ‘we are strangers to you, but in conscience of our duty are come to visit you as a sufferer for Jesus Christ;’ to which kind and Christian salutation I returned a short admonition that we might endeavour to understand the truths of the Lord Jesus, and labour to agree in positives, for I feared many rejoyced in my sufferings as negative, and against what is grossely evil, who would not embrace the truths I did contend for; on which these persons zeal boiled over into this angry Taunt; what I warrant you, you are yet for the Church of England, and your parish Churches? to which I could not but Reply by way of advice, not to deny the being of the Church, nor renounce union and Communion with it, because of the corruptions in it; but their zeal brake into rage, and railing, thou Antichrist, wilt thou yet uphold the Beast and Whore of Rome? are you Antichrist still? with many more invec­tives and expressions of outrage, which provoked me to give them this short farewell, Freinds, reconcile your selves to your selves, am I a sufferer for Christ, and yet Antichrist? if you come not to visit me, come not to vex me; to all dissenting friends I cannot but by way of [Page 51] thanks for all their kindnesse, intreate them to study the truths of God I have asserted, and embrace not their force against me, but against both extreames; for that love will not last, which is founded in present contradiction, without consent in positives asserted; Love the Truth, and me for the Truths sake, then shall ye have the comfort of loving in­deed and in truth; It was my hope, and is my prayer, that our retrogradation in Reformation, would have made such who departed from us, to reflect with seriousnesse (even unto Repentance) the experienced remorce of separating, and Church confusion, to which Church-gathering hath resolved us; but if men harden themselves to uphold their sin, and strengthen their party, (to the utter subversion of this poor Church) and paganizing this Nation, they must give leave to trust God with their love and kindnesses, whilst to my power I resist their lusts; and let them know I cannot be a Martyr of Faction; I hope I can do all things, and suffer all things for the truth, and nothing against the truth: and must all my days pursue Reformation of Gods Ordinances in Union, and Communion with the Church, leaving my self, principles, and practises to the judgment of God; knowing it is an easie matter for me to be judged and misjudged by men, and yet abide what I am,