love For from this frequent Communicating it was that the primitive Christians thought all their sufferings too little for Christ who was almost daily in this Sacrament hold forth crucified before their eyes for them From this it was St. Cyprian Nescio an magis laudem eorum stabilem fidem individuam Charitatem Ecce quam parati sunt pro se invicem mori Tert. Apol. that they loved one another to the amazement of the Gentiles being as ready to lay down their lives for the Brethren as we are to adventure our lives against them * Sermon before K. James Bishop Vsher calls this Sacrament Ignem Probationis because it congregates what is of a like and separates what is of a different nature the effects of it make good the comparison The Papists and Separatists would both come to our Prayers and Sermons but keep at a distance from our Communion in this Sacraments they went out from us because they were not of us and to follow the Meaphor they are gone in such heat that like the Priests of Mars * In Qu. Elizabeths days whose work it was to scatter fire in his Temple their bitter zeal hath blown up the coals of contention to so great a flame as hath seized on all the Houses of God in the Land and it is still driven up and down by divers boutefeu's as by so many contrary winds â— which meet in nothing but as Sampsons Foxes in the firebrandss at their tails as that they threaten nothing less than the desolation of Sion But what fuel hath this blessed Sacrament given to this wild-fire We maintain neither connor-transubstantiation we make it not a half-Communion by with-holding the Cup of Blessing we are secured from any pretence of Idolatrous worshipping the Hoste for it is declared That no adoration is intended Rubrick at the end of the Communion either to the Sacramental Bread and Wine or to any corporal presence of Christs natural flesh and blood only we are repaired to receive it kneeling as an expression of our humble and grateful acknowledgment of the benefits of Christs death thereby given to all worthy receivers and for avoiding such profanation and disorder as might otherwise ensue Besides it is that posture which Christ himself taught â—s to use in prayer Luk. 22.41 and when the Minister prays that the Body and Blood of Christ may preserve our Bodies and Souls to eternal life let us not separate what Christ hath joined but what the Majesty of Heaven offers so bountifully to such unworthy guests let us receive as the Church requires meerly kneeling upon our knees As for the scruple of Communicating with wicked men I know not to what Congregation we may go to remove that and I suppose there are few of the Communion of our Church scandalously wicked unless as formerly their loyalty to the King and conformity to the Church make them so as in the most select Congregations If any among us be more prophane than others they turn Separatists too by a voluntary neglect of this Sacrament they dare not approach it being fore-warned of the danger and fearing the shame of being rejected by the Minister Rubick for the Communion De occultis non judicat Ecclesia and having his crime signified to the Bishop But if their offences be not discovered as no Law can take hold of them so no Christian ought to censure or avoid them Every man that diligently examines his own heart and life may find himself guilty of more evil than he knows by most of his despised Brethren but if they appear worse than our selves our humility and serious preparation will be an amulet against infection sure I am Another mans immorality will be no excuse for my irreligion Charity is that wedding Garment without which we cannot communicate with God in this or in any other Ordinance in any Congregation whatsoever and one part of Charity is Not to think evil of our Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 18.11 Instead therefore of separating from our Brethren and praying apart as the Pharisee thinking too well of himself it will better become us to smite on our Breasts and say God be merciful to me a sinner and as S. Paul Of all sinners the chief 1 Tim. 1.15 Epist. ad Eph. Make haste said holy Ignatius to meet more frequently at the Eucharist of God for when ye often come together for this end the powers of Satan are made frustrate Sure I am Satan hath gotten great power over us by our neglect and contempt of it and the house that is so divided cannot stand long We should learn of our enemies Davenantii Sententia saith Bishop Davenant though we differ in some Controversies to live in the same Communion the Thomists and Scotists the Dominicans and Jesuits differ in far greater points of Doctrine than we do yet keep the Communion of the same Church It is a sad consideration that not only the Children of this World are wiser in their Generation than the Children of Light The things wherein we agree being many and weighty should be of greater force to unite us than the trifles wheâ—ein we differ to divide us it is not as bad with ours aâ— it was with the Church of Corinth there were many carnal Christians many grosly ignorant 1 Cor. 33.11.29 Some that denied the Resurrection some that for love of their Bellies frequented Idolatrous Feasts Drunkenness was visible at the Lords Table Fornication common and we read of an incestuous person too yet he calls them The Church of God at Corinth sanctified in Christ called to be Saints he doth not unchurch them and perswade separation but to reform abuses to cast out the unclean person and purifie themselves that God might dwell among them and accept their prayers which is the last part but Satans Kingdom is less divided than that which we all call the Kingdom of Christ God and our Saviour as well in the New as in the Old Testament have taught us that Prayer is a special part of his Worship when he calleth his Temple and our Oratories Isa 56.7 Mat. 21.13 Ecclesia preces splendidis eulogiis Deus ornavit ubi Templum vocavit domum Oraticuis Calv. Inst l. 3. c. 20. S. 29. The house of Prayer And indeed the Glory of God cannot be more highly exalted nor our necessities more certainly relieved by any means than by humble and devout Prayers It concerns us therefore when we approach the Throne of Grace to consider how in this duty we may serve God acceptably with reverence and godly fear which we may do if we hold Communion with Christ and his Apostles in this part of the Divine Worship And what their practice was will appear first from Christs own institution who prescribed a form of Prayer to be used by his Disciples and accordingly they did use it if we believe the Ancientsâ— on all solemn occasions The Sacrament of
be a Member of Christ which the good Emperor Theodosius preferred above his being Head of the Empire For if there be a Heaven upon Earth it must needs consist as our eternal happiness hereafter in a Communion with God and his Son Jesus Christ and to this the Text guides even to Mount Sion Heb 12.22 and to the City of the Living God the Heavenly Jerusalem and to an innumerable company of Angels to the General Assembly and Church of the First-born which are written in Heaven and to God the Judg of all and to the Spirits of Just Men made perfect and to Jesus the Mediator of the New Covenant To confirm you in this Society is the end of all our preaching and your hearing for when our Saviour ascended up on high he gave some Apostles Eph. 4.11 14. some Prophets some Evangelists and some Pastors and Teachers that we should be no more Children tossed to and fro with every wind of Doctrine but for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ This our Apostle intimates to be the end of all the Scriptures but more especially of the Text That which we have seen and heard declare we unto you that ye may have fellowship with us c. Church-Communion is my present Subject concerning which I observe these three parts in the Text. I. The ground and foundation of Apostolical Communion That which we have seen and heard II. Wherein this Communion consists from the divers notions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture That ye may have fellowship with us i.e. the Apostles III. The excellency of this Communion And truly our fellowship is with the Father c. That I may the better fix your meditations on my discourse and that upon the Text I shall give you the Substance of both in this short Argument That Church which holds Communion with Christ and his Apostles in Doctrine Omnis Doctrina quae cum Ecclesiis Apostolicis Matricibus Originalibus fidei conspirat veritati deputanda Tertul. de praescript Government and Worship is a true Member of Christs Church in which Salvation may be had But the Church of England holds Communion with Christ and his Apostles in Doctrine Government and Worship Therefore the Church of England is is a true Member of Christs Church in which salvation may be had My first Proposition I shall prove from Act. 2.42 where it is recorded of the Primitive Christians That they continued stedfastly in the Apostles Doctrine and fellowship and in breaking of Bread and in Prayers and it follows v. 47. The Lord added daily to the Church such as should be saved whence I observe 1. That by reason of this Communion they are expresly denominated the Church Plebs sacerdoti adunata as Saint Cyprian 2. And that to this Church Salvation is appropriated God daily added to the Church such as should be saved The Proposition being sufficiently proved I shall for the greater perspicuity prove the Assumption gradually according to the parts into which I divided the Text And shew 1. That the Church of England holds Communion with Christ and his Apostles in Doctrine Anno 1660. Those dissenting Ministers that presented to the Parliament their Reasons for Reformation of the publick Doctrine c. did assure us in the first words that it was far from their thoughts to oppose or disparage orthodox Doctrine a well composed Liturgy Rites for decency and order Ordination of Ministers Apostolical Episcopacy and due Rules of Discipline I wish that as we have heard the voice of Jacob so we had not felt the hands of Esau for though the truth of all that they desired hath been proved by many Worthies in our Israel yet as St. Chrysostome says though we bring the Sun-beams in our hands men will not be perswaded there doth not want light to convince but they resist the Spirit of Truth that should convert them Pray we therefore That he who promised the holy Spirit to them that ask it Luk. 11.13 would pour down such plentiful measures and operations of it into the hearts of this people that as we all profess his holy Name so we may agree together in the truth of his holy Word and live in unity and godly love And so I begin with the first part of the Text viz. The ground and foundation of Apostolical Communion which is the Doctrine delivered in the Scriptures of the New Testament wherein the Church of England doth hold Communion with Christ and his Apostles The things of which the Apostles were eye and ear-witnesses from the beginning of the Gospel that word of life 1 Joh. 1.1 that was spoken by the wisdom of God attested by a voice from Heaven accompanied by the power of God in such variety of Miracles is the only infallible foundation of our Faith and Communion beside which we in vain expect any other either guide or ground Luk. 16.31 Non opus est revelatione post Evangelium Tort. of equal certainty for as our Saviour determined concerning Moses and the Prophets the same may be said of Christ and his Apostles If we believe not them neither will we be perswaded thought one should come from the dead Yet is it no disparagement to our preaching or your hearing that we cannot preface our Sermons as the Apostles did That which we have seen and heard declare we unto you seeing our Saviour hath pronounced them blessed Joh. 20.29 with an Emphasis that have not seen and yet have believed The spirit of perversness did not dye with Pharaoh and the Jews of old There have been little less than Miracles wrought in our generation but if as our Saviour intimates there should be Miracles indeed done in the midst of us there are a sort of Pharisaical persons that would oppose still I shall therefore take it as granted that we do believe those things which Christ and his Apostles have declared unto us in the books of the New Testament In iis quae apertè in SS posita sunt inveniuntur omnia quae continent fidem moresque vivendi S. August de Doct. Christ. 2.9 2 Pet. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Chrys in 2 Thes Hom. 3. and that in them we have the will of God declared unto us concerning all such things as are necessary to our Salvation that they are a most certain and safe rule of Faith able to make the man of God perfect throughly furnished to every good work 2 Tim. 2.13 And whereas it may be objected from St. Peter that in them are some things hard to be understood I answer that the things that are necessary to be known are but few and those are obvious to ordinary capacities and such as are obscure and difficult are not necessary or if there be some difficulties that may be thought necessary to be explained then as Diamonds are best formed by Diamonds
was read in divers Churches in Eusebius's time he was Bishop of Rome and died a Martyr for Christ this man tells us Epist ad Cor. p. 57. That the Apostles foreseeing that divisions would arise as Christ had foretold did in their life time establish Bishops Can. Apo. 32. And if any Presbyter shall make Conventions without his Bishop let him be deposed The third witness is Polycarp a Scholar of St. Johns made Bishop of Smyrna by the Apostles that Angel of the Church to whom the Epistle is directed Rev. 2.8 9. where he is commended for his patience piety and constancy he was well known to the Heathen as the Father of the Christians and dyed a Martyr under M. Aurelius and Lucius Verus He begins his Epistle with this very distinction Polycarpe and the Elders that are with him Ad Philip. It is not needful after such evidence to tell you that the Bishops in the Councel of Galcedon pronounced it Act. 5. 29. a degree of Sacriledg to reduce the Bishops to the degree of Presbyters that Aerius was proclaimed an Heretick for denying the distinction for if such a threefold Cord be broken whatever can be alledged after them will be accounted but as a Rope of Sand. And a man may with as much modesty deny that ever there was an Emperor at Rome sixteen hundred years since against all the Historians and publick Records of that Empire as deny that there were Bishops shortly after that time in the Christian Church and all the Christian Doctrine which in some ages hath not been so generally acknowledged as its government may be exploded on the same terms But as in finding the Head of a River we cannot be more infallibly guided than by the streams which flow from it so the constant succession of this order of Governours in the Church will infallibly lead us to the Apostles as the rise of them for we cannot find in any age since the Apostles that they were instituted by any Council or Authority Civil or Ecclesiastick nor opposed by any party until this later age and therefore we may presume them to be of Apostolical Institution And if this be true We ought to yeild them that reverence and obedience which is due to the Ambassadours of Christ our spiritual Guides and Fathers as the word of God requires Obey them that have the rule over you and submit your selves Heb 13.17 for they watch for your souls St. Ignatius is greatly suspected because he exacts such strict obedience to the Bishops he answers for himself with great satisfaction to all sober men Epist. ad Philadelp p. 101. Though some men have suspected me to have spoken these things as fore-knowing the divisions of divers persons yet He is my witness for whom I am a prisoner that I have not been taught them by man but the Spirit preached it saying these things Do nothing without the Bishop keep your flesh as the Temple of God love unity fly divisions would you know where the Spirit preacheth this you may read it from the mouth of our Saviour Luk. 10.16 He that heareth you heareth me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me More than this Ignatius could not say De verbis Domini Serm. 24. St. Augustines note on these words is very observable If Christ did say it to the Apostles only he that despiseth you despiseth me then despise us as you please but if that word of Christ doth respect us if he have called us and caused us to succeed in their office then take heed how you do despise us I am not about to plead for the supremacy of Bishops over Princes and Magistrates nor for their infallibility to capacitate them for coining a new Creed but only for that meek and peaceable submission which all Christians in all the ages of the world until our unhappy generation have yeilded unto them as necessary for preservation both of Faith and Love It was ordained under the Law That the man that would do presumptuously Deut. 17.12 and would not hearken to the Priest that standeth to minister before the Lord should be cut off Did God take care for the Priests of the Law only No doubtless our Saviour hath said as much for the Ministers of his Gospel in his Dic Ecclesiae Mat. 18.17 If he neglect to hear the Church let him be unto thee as a Heathen or a Publican and what is the condition of such they are without God and Christ delivered over to Satan A sad condition this if it be true and most true it is Verily I say unto you saith Truth it self whatsoever ye shall bind on earth shall be bound in heaven And this is no Brutum fulmen such a binding as this may be a prologue to the casting into utter darkness These then we must hear not with the hearing of the ear only but of the heart yeilding obedience to all their good Institutions He that knoweth God saith our Apostle i.e. the will and command of God heareth us Christs sheep will not run after a stranger Mal. 2.7 Quia Angelus Domini Exercituum from those Pastors that are set over them by the great Shepherd and Bishop of their Souls It was Gods promise of old That the Priests lips should preserve knowledg and the people should seek it at their mouths Where he hath placed his Ordinance there he hath fixed his Blessing The miseries that our Nation have endured in respect both of our temporal and spiritual welfare may convince us of our guilt and madness in kicking against this divine Ordinance An Ordinance established by God the Father the Son and the Holy Ghost 1 Cor. 12.28 Eph. 4.21 Act. 20.28 to which the divine assistance and blessing is promised and which by a miracle of mercy hath been restored to us after our long and great confusions Whatever may be in the persons of some Bishops as there will be passions and failings in the best certainly there is nothing grievous in the Government And yet I may say we owe our best possession to them and their predecessors may they not argue with us 1 Cor. 9 6 as St. Paul with his Corinthians Though I be not an Apostle to others yet doubtless I am to you for the Seal of my Apostleship are ye in the Lord By whose Ministry were we delivered from the darkness and bondage of our spiritual Aegypt Who sealed the reformed Doctrine and Worship with their blood Who have been the Bulwarks against the impetuous attempts of Popery We owe the planting and watering and fencing of Gods Vineyard among us to the Labours and Learning of our Bishops who like so many Guardian-Angels take care not only of the Churches peace in general but of the safety of every individual person from his Cradle to his Grave At his birth they receive him into Christs Church by Baptism and solemnly
engage him to renounce the Devil c. to believe in Christ and serve him As soon as he comes to discretion he is catechised and instructed in the grounds of Religion and thereupon confirmed in the Faith which he was baptized into by the prayers and imposition of the hands of the Bishop according to the Apostolical practise Heb. 6.1.2 then is care taken that he frequent the publick Service of God and sanctifie the Lords day and other festivals in places consecrate for that end that he behave himself with due reverence in those Assemblies which are the most venerable in the whole world there is Gods word distinctly read deliberately expounded and he is guided in his devotions by such prayers as the Church of God in all ages as to the matter have hâ—ld Communion in If any doubt trouble his mind he is intreated to repair to his own or some other able Minister for resolution He is instructed how to be a fit partaker of the Communion of Christs body and blood and with great earnestness invited to come frequently if he live in any scandalous sin he is admonished shamed or censured as the offence requires to reform him and forewarn others if he be sick 't is the Ministers office to visit him to examine instruct confess comfort and pronounce his absolution and to strengthen him against the fear of Death by the administration of the Lords Supper to commend his departing Soul to God in the publick prayers of the Church and after death to see that his body be decently buried and that his last Will and Testament be duly performed This is the Bishops work And whatever it be to him it cannot be a grievous burthen to any but impious and ungovernable persons who neither love themselves nor their Neighbours nor the Worship of God Which is The third particular wherein we hold Communion with the Apostles viz. in Worship Now our publick Worship consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Administration of the Sacraments and Prayer As for the reading and expounding of the holy Scriptures which makes up the greatest part of our Liturgy we have spoken already First therefore Of Baptism which is undoubtedly Christs own Institution and was by the Apostles administred to whole Families 1 Cor. 1.16 But whether it belong to Infants as our Church doth hold and whether it be effectual for the salvation of all such Infants as being baptized die before they come to the use of Reason be according to the Doctrine and Practice of the Apostles must be considered To both which first we apply the words of our Saviour Mar. 10.13 concerning Infants brought to him for his blessing which he freely gave them Of these saith he not only of such as these are is the Kingdom of Heaven and that he meant it of their persons Doctrina quae Infautes à Sacramento reâ—ene rationis prohibet veritati omnium Ecclesiarum Apostolicarum adversatur Cassander p. 700. Irenaus l. 3. c. 30. is demonstrated by his blessing of them and if they have right to the blessing of Christ which is the thing signified who can forbid them the Baptism of Water which is the outward sign And being baptized who can deny that the grace of God through the blood of Christ applied unto them in that Sacrament should be as effectual for their regeneration and salvation as the transgression of Adam for their pollution and condemnation This opinion of our Church is consonant to the Apostles Doctrine Rom. 5.15 16 c. the sense whereof Irenaeus gives That which we lost in Adam we have received in Christ This was the sense of the Fathers in the Nicene Council I believe one Baptism for the remission of sins and of the Council of Milevis Infants are therefore baptized for the remission of sins that what they contracted by generation may be cleansed by regeneration Sound Faith and Doctrine saith St. Augustine will never judg any that come to Christ by Baptism to to be excepted from the grace of remission of sins Fulgentius says the same De fide ad Petrum Opusc Quast Respons and Beza as expresly as our Rubrick doth That Baptism doth seal to them their interest in the Covenant and in the remission of that sinning-Sin as he calls Original sin dying before they have actual Faith This hath been the judgment of our Church ever since the Reformation In a Book called The Institution of a Christian man in the Chapter of Confirmation In the Homily of the Salvation of Mankind Anno 1537. 1547. 1552. Vindiciae Gratiae Sacramentalis on Mat. 19. in the Common Prayer book the 5th of Edward the 6th and so to our own days The great objection of falling from Grace is clearly answered by Bishop Davenant in his Epistle to Mr. Bedfords Book I conclude this with that of Bucer No age affords more Subjects of the Kingdom of Heaven than that of Infants doth 2. That Baptism belongs to Infants the practice of the universal Church shews what was Apostolical practice Epist. ad Fidentium l. 3. ep 8. Unto Infants Christ became an Infant saith Irenaeus that he might sanctifie Infants The Church saith Origen received this tradition from the Apostles to administer Baptism even to Infants l. 5. St. Ambrose gives this reason of it Because every age is obnoxious to sin every age is capable of the Sacrament See Rubrick of private Baptism and Canon 30. An. 1604 De obligatione Crucis c. non ect magnopere laborandum Beza Ep. 12 ad Angl. Fratres As for the Ceremony of the Cross seeing our Church declares that the Children baptized without it are lawfully and sufficiently baptized if any man be contentious about that I only say as St. Paul We have no such cuâ—tom neither the Churches of God And so we come to the Sacrament of the Lords Supper another part of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostles who required that we should frequently assemble that did daily to commemorate the death and sufferings of our Saviour to eat and drink his body and blood in a real and spiritual manner to strengthen our Faith in Christ and our Love and Charity to one another A duty of so much sweetness and spiritual delight of such advantage to our spiritual comfort and eternal salvation such a 〈◊〉 of the joys of Heaven that our Saviour expresseth it Luk. 14.15 by eating bread in the Kingdom of God A duty so sensibly condâ—cing to the peace of the Church 1 Cor. 10 17. uniting all Christians into one body by eating that Bread that it is infinitely unaccountable how any man should be so great an enemy to himself as to forsake such mercies and blessings and make that an occasion of Division which Christ hath appointed as a means of reconciliation and brotherly affection being hereby made one with Christ our Head by Faith and with our Brethren as members of the same body by