A Vindication of the Presbyteriall-Government and Ministry

by Ministers and Elders of the London Provinciall Assembly

The Church of Corinth had such a profane mixture at their Sacrament, as we believe few (if any) of our Congregations can be charged withal. And yet the Apostle doth not perswade thy godly party to separate, much less to gather a Church out of a Church. There were many godly and learned Non-conformists of this last age, that were perswaded in their consciences, that they could not hold communion with the Church of England, in receiving the Sacrament kneeling, without sin, yet did they not separate from her. Indeed, in that particular act they withdrew, but yet so, as that they held communion with her in the rest, being far from a negative, much more from a positive separation. Nay some of them, even then when our Churches were full of sinfull mixtures, with great zeal and learning, defended them so far, as to [167]write against those that did separate from them. He that will never communicate with any Church, till every thing that offendeth be removed out of it, must tarry till the great day of judgment, when (and not till then) [168]Christ will send forth his Angels, to gather out of his Kingdome every thing that offendeth, and them that do iniquity. Musculus tells us of a [169]Schwenkfeldian at Augusta, whom he asked, when he had received the Sacrament; he answered, not these twelve years: He asked him the reason; he answered, Because he could not finde a Church which was inwardly and outwardly adorned fit for a spouse of Christ, and that he would defer receiving the Sacrament, till he could finde such a one. This man never did receive: No more will any of his opinion. We speak not of these things, to justifie the negligence and wickedness of Church-Officers, in suffering these prophane mixtures; we have already proved it to be their duty, to keep all visibly-wicked persons from the Sacrament, and have given divers arguments to perswade them thereunto. We have likewise shewed it to be the duty of private members, to do what in them lyes, for the removing of scandalls out of the Church. If a brother offend them, they are not to separate from him, (for this is not the way of Christ, to gain, but to destroy his soul,) but they are to tell him of it privately, and in an orderly way to bring it to the Church. And when they have done their duty, they have freed their own souls, and may safely and comfortably communicate in that Church, without sin.

Object. 2.

Though we do separate from you, yet we cannot stand charged with Schisme, because the nature of Schisme consisteth in an open breach of Christian love; and is such a separation, which is joyned with a condemnation of those Churches from which they separate, as false Churches, which we are far from.

Answ.

We grant, that to make up the formality of a Schismatick, there must be added uncharitableness; as to make up the formality of an Heretique, there must be added obstinacy. But yet as he that denyeth a fundamental Article of Faith, is guilty of heresie, though he add not obstinacy thereunto to make him an heretique; so he that doth unwarrantably separate from a true Church, is truly guilty of Schisme, though he add not uncharitableness thereunto, to denominate him a compleat Schismatique.

A Reverend Brother of your own, calleth [170]Brownisme, a bitter root of rigid separation. And we beseech you, with the spirit of meekness, to consider what bitter fruits have sprung from your more moderate separation: what great and wofull breaches have been made upon the blessed grace of charity: what harsh and rigid censures some of you have passed upon our persons and government; calling us Lordly, and Prelaticall; and it, Tyrannical and prejudicial to civill States, on purpose, to make us, and it odious, and thereby to render your persons and way the more amiable to the people. And that which is more then this, Are there not some of you, that choose rather to joyn with Anabaptists, and Episcopal men, then with us? And that will give letters dimissory to your members, to depart from you to the Churches of the Anabaptists? and at the same time, deny them to such as desire them, for to joyn with Churches of our communion? Is not this to separate with an open breach of Christian Charity? We charge not these things upon all of you, but only upon some, whose names we forbear to mention. And for our parts, we do here profess, That it is and shall be our great care, to study purity and charity, as well as verity and unity; and purity of members according to the Word, as well as of Ordinances.

We abhor an over rigid urging of uniformity in circumstantiall things. And are far from the cruelty of that Gyant, who laid upon a bed all he took; and those who were too long, he cut them even with his bed; and such as were too short, he stretched out to the length of it. God hath not made all men of a length, nor height. Mens parts, gifts, graces differ; and if there should be no forbearance in matters of inferior alloy, all the world would be perpetually quarrelling. If you would fully know our judgments herein, we will present them in these two Propositions:

1. That it is the duty of all Christians, to study to enjoy the Ordinances of Christ in unity, and uniformity, as far as it is possible; for the Scripture calls [171]to unity and uniformity, as well as to purity and verity: and surely, it is not impossible to obtain this so much desired unity and uniformity, because that God hath promised, that his children shall serve him with [172]one heart, and with one way, and with one shoulder. And that in the days of the Gospel, There shall be one Lord, and his name one. And Christ hath prayed, [173]That we may be all one, as the Father is in him, and he in the Father. And he adds a most prevalent reasons, that the world may believe that thou hast sent me. Nothing hinders the propagation of the Gospel, so much as the divisions and separations of Gospel-Professors. If then it be Gods promise, and Christs prayer, it is certainly a thing possible to be obtained, and a duty incumbent upon all true Christians, to labour after.

2. That is their duty to hold communion together, as one Church, in what they agree; and in this way of union mutually to tolerate and bear with one another in lesser differences. And here that golden Rule of the Apostle takes place, [174]Let us therefore as many as be perfect, be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you: Neverthelesse whereto we have already attained, Let us walk by the same Rule, let us mind the same thing. This was the practice of the primitive Christians.

All such who professed Christianity, held Communion together, as one Church, notwithstanding the difference of Judgements in lesser things, and much corruption in conversation.