hath the power of Ordination committed to him Tit. 1.5 Titus had the same power in Crete To set in order the things that were wanting and to ordain Elders in every City for many Cities were under his inspection and many Teachers in those Cities but none of them had such a power as is committed to Titus These things are so evident that the Power of Bishops is not denyed them only it is said They were extraordinary persons and it did belong to them as Evangelists But first It cannot be proved that Titus was such a one and 't is a very weak proof to say that Timothy was such because he is bid to do the work of an Evangelist But it is acknowledged that the power and authority which Timothy had he was to commit to others 2 Tim. 2.2 Jus Divinum p. 160. that there might be a perpetual succession of government and the London Divines do there add That Apostolical Examples for the good of the Church and which have a perpetual reason and equity in them have the force of a Rule and by force of this Rule we infer that as St. Paul saw it necessary to derive a power from himself to Timothy over the Presbyters at Ephesus Timothy might and did propagate it to others successively for the well-governing the Church of God The truth of all this is acknowledged That there was a chief Governour appointed by the Apostles we will not contend for the name whether Evangelist or Prime Presbyter or Superintendent but Bishop is the name which the Church hath always used to have authority over the Presbyters and that this authority was to be continued in the Church by succession So Calvin Vnus aliquis authoritate consilio praefuit On Tit. 1.5 and he doubts not to call such an one a Bishop Instit. l. 4. c. 3. Jus Divinum Oct. 3. p. 11. Archippus says he was Bishop of the Colossians Then our Assembly grants that the Primus Presbyter had authority during his life And Videlius assures us of the name as well as the power for saith he in the days of Clemens Romanus the distinction of Bishop and Presbyter was in use The Presbyterians in their Papers to the King in the Isle of Wight grant that not long after the Apostles times Bishops in superiority to Presbyters are reported to be in the Church of God by Writers of those times and the Writers of those times knew what others had said before them None of the Ancients ever mentioning any other Government nor complaining of alteration of that which was established by the Apostles which had it been any other but that of Episcâ—pacy those Martyrs that laid down their lives for the truth would not so tamely have parted with the Government of the Church as not to open their mouths in behalf of that which was the chief Instrument of its peace Can any man conceive That the world was framed by the casual Concourse of Atoms is as probable That all the Governours of the Church should conspire to alter that Form which they received immediately from the Apostles and that presently after their decease Vincentius Lyrinensis tells us this was the practise of those primitive times that by how much any one was reputed more religious than another by so much the more readily he did oppose all Innovations To conclude we may suppose the dignity and power of the Bishop was not determined by the Apostles in every particular yet the Apostles determining that Government in general as most conducing to the unity and peace of the Church other particular circumstances which the exigence of after-times should require were under the power of the Church to appoint them for the unity of the Church being the end for which government was appointed the means that are conducing thereunto being agreed on by the rulers of the Church are as necessary in their kinds as the Laws appointed by Magistrates for the good of the Commonwealth And on this ground it was that Schismaticks have been so severely punished in all ages and their sin compared to the most abominable vices even to Idolatry Sacriledg Parricide Dr. Hammond of Schism for indeed it produceth all these Avoid divisions saith Ignatius as the beginning of all evils All this is Calvin's own sense Whereas it pleased not God to prescribe particularly what we ought to follow as to his outward Worship and Ceremonies by reason that he foresaw such things would depend on the condition of the times and that the same Form would not agree with all ages therefore we ought to consult the general rules which he gave us for the settling of such things as belong to decency and order as the exigency of the Church shall require and in such cases he pronounceth them Schismaticks which raise factions and tumults to the dividing of the Church which saith he cannot subsist but by the rules of its Governours These concessions are good arguments ad homines But the universal practise of the Church by all its members in every age and in all the parts of the world is an argument beyond all contradiction All the doubt is what was practised by the Church immediately after the Apostles age for of after-times there is no doubt and as little of the first age after the Apostles if we will be convinced by as clear evidences as can be produced for the proof of any History Quod ubique quod semper quod ab omnibus id verâ— Catholicum or matter of fact Ignatius was contemporary with St. John conversant with some of the Apostles one that saw Christ after his Resurrection he wrote seven Epistles which are mentioned by Polycarpe his contemporary by Irenaeus Origen Eusebius and others and he crowned all his works with Martyrdom for Christ The Copies of his Epistles which were set forth by Vossius from the Library of Laurentius Medices are by Biondel congratulated as a great treasury to the Church Now nothing is more clear throughout his Writings than the Superiority of Bishops to Presbyters this made the Presbyterians so industrious to prove that they were spurious Epistles knowing that their cause would stand or fall with them and is nothing yet how sacred soever could stand in their way they deal as barbarously with his works as the Romans did wiâ—h his person accuse him for a deceiver and then condemn him to the beasts But God who in all ages of the Church hath taken advantage by the venting of errors to vindicate the truth more clearly hath by the labours of the learned Vossius and Dr. Hammond and Dr. Pearson Epist ad Magn. Epist ad Trall put a gag into the mouths of all gainsayers he says Nothing ought to be done in the Church without the Bishop And they are men of an ill Conscience that assemble without him Clemens Romanus is another Apostolical person he was St. Pauls fellow-labourer Phil. 4.3 his Epistle to the Corinthians
so the Scriptures is best expounded by Scripture 'T is St. Pauls rule Ro. 12.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him that prophesieth i.e. interpreteth the Scripture prophesie according to the proportion of Faith Now the Analogy of Faith is observed when those truths which are evident and undoubted like the first Principles in other Sciences be made the rule for resolving of what is less evident Institution of a Christian man Bishop Jewels Apology and the Scripture is what is less evident and the Scripture is â—â—st seen as the Sun by its own light Yet because there is no truth so clear but some unhappy men may perplex and controvert it in case the wisdom of God in the Scripture be not thought sufficient to put to silence the ignorance of foolish men the Church of England declared at the beginning of the Reformation her readiness to submit to the decrees of the four first * Council of Nice consisting of 318 Bishops Of Constinople 150. Of Ephesus 200. Of Calcedon 630. The universal practise of the primitive Church is the most authentic interpreter of Scripture K.C. his Papers to Hender General Councels and the judgment of the Fathers of the four first Centuries And doubtless they who were neerest to the lights of the world could best discern their Doctrines many of whom could say of the Apostle as they of Christ That which we have seen and heard from their own mouths and writings declare we unto you Nevertheless we give not the Councils a power to make new Articles of Faith but only to explain and inforce the Doctrine of the Holy Scriptures which is all that those primitive Councels did pretend to which power is indeed very requisite for the unity of the Church because there never was Heretick or Schismatick but did alledg the Scriptures in defence of his opinions Artic. 6. Oâ—â— Church therefore declares First Concerning the holy Scriptures viz. All the Books of the Old and New Testament which are now commonly received by us that they contain all things necessary to Salvation so that whatsoever is not read in them nor can be proved out of them is not required of any one to be believed as an Article of Faith or to be thought necessary to Salvation Artic. 20 Secondly Concerning the Authority of the Church That it may not institute any thing that is contrary to the written Word of God nor may so expound one place of Scripture that it be made to contradict another and that it obtrude nothing else to be believed as necessary to Salvation Artic. 21 Thirdly As to the Authority of Councils it declares That whatever they decree as necessary to Salvation hath neither strength nor authority unless it may be shewn that it is taken out of the Word of God Thus far I make no doubt but we are agreed There is yet another Summary of Christian Faith wherein we hold Communion with the Apostles viz. The Apostles Creed of the Original whereof I think fit to give you this brief account Our Saviour injoined his Apostles to go and disciple all Nations baptizing them in the Name of the Father and of the Son Mat. 28.19 20. and of the Holy Ghost and to teach them to observe all things that he should command them Now the Apostles baptizing for the most part such as were of years of discretion did teach them also i.e. did catechize and instruct them in the mysteries of that Faith into which they were baptized Thus we find them teaching that Jesus was the Christ that he was God manifested in the flesh 1 Tim. 3.16 that he died for our Sins and rose again for our Justification that he ascended to Heaven and that he shall come again to judg both the quick and dead 2 Tim. 4.1 1 Joh. 5.7 so likewise the Trinity of Persons in the unity of the Godhead Of this Faith it was required that they which were of discretion should make profession before their admission to Baptism This was that good Profession which Timothy made before many witnesses yea 1 Tim. 6.12 and Titus whom St. Paul calls his own Son according to the common Faith is supposed by Bishop Davenant to have made the like Profession See Bishop Davenant's Opinion p. 16. And Calvin on Heb. 6.2 asks the question what is Baptismal Doctrine but that of Faith in God of Repentance and of Judgment So that the Apostles having planted many Churches before the Scriptures were written and being shortly after the day of Pentecost according to their commission to depart into several Countries they did then Tradunâ— majorâ— nostri c. Ruffirius in Syâ—bol as the Ancients affirm sum up the Articles of Christian Faith and left them as a depositum in all the Churches which they had planted to be the standard of incorrupt Doctrine by which young and old should be instructed Of this we have memorials in most of their Epistles which all know were not written till after the plantation of those Churches to whom they were written Thus St. Paul mentioneth Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.10 11. the Form of Doctrine delivered to the Church at Rome The Foundation laid by him in the Church of Corinth The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of the Rule which he used in preaching of the Gospel which by an Emphasis he calls * Gal. 6.16 Eph. 2.20 1 Tim. 6.20 2 Tim. 1.13 Tit. 1.4 2 Pet. 2.21 Jude v. 3. the Canon commended to the Galatians And to the Ephesians the Foundation And to the Philippians the same Rule i. e the one immutable Rule as Tertullian calls the Creed the Depositum or Form of sound words the common Faith which places with others like them many ancient and modern Divines do understand of the Apostles Creed And 't is observed that the most primitive Fathers mentioning the Rule of Faith do mean generally the Apostles Creed for if they had a Rule of Faith before the Canon of the Scriptures was sealed which was not till St. Johns death what can we suppose to have been that Rule beside the Apostles Creed St. Ignatius gives us the Substance of it in three of his Epistles commending the constancy of those Churches in the unalterable Faith Irenaeus says Ad Smyrn Philip. Thrall The Church that is planted throughout the whole World did receive from the Apostles and their Disciples that Faith which is in One God the Father Almighty Tertullian tells us De velandis Virg. contra Prax. of â—â—tres tractatores that had commented on it before himself The very use of Catechising which is from the Apostles days doth evince that there were grounds of Christian Religion by which they were to be instructed And in one word whereas the Niceue and Athanasian Creeds are but expositions of the Apostles in those Articles that were opposed in their days we may conclude that it was more ancient than they I
2 Cor. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that walk in craftiness and can make quidlibet ex quolibet our inventions a rack whereon to wrest and torture the Scripture until it speak our own sense but as of sincerity as of God as in the sight of God speak we in Christ It is nothing but a soul stomach and a vitiated palate that makes some men to disrelish wholesome food could we lay aside all filthiness and superfluity of naughtiness all wrath and bitterness â—am 1.21 all hypocrisie and prejudice all pride and vain-glory and receive with meekness the sincere Milk of the Word we might have it from the Breasts of our Mother that hath born and nourished us hitherto more plentifully than from all those pretenders who like the Harlot in the history of Solomon seek to divide and Murther the Children that are not their own â— King 3.25 What can the Leaders of a people that cause them to err and separate from a true Church where all things necessary to Salvation may be had plead in their excuse If they say Animus Schismaticus in Ecclesiâ Catholicâ they preach the same Doctrine as we St. Cprian answers that men may be guilty of Schism and Division that remain in the same Faith Nobiscum estis in Baptismo in Symbolo in Spiritu autem unitatis in vinculo pacis in ipsa Ecclesia Catholica non estis The mark of Schism is not set on them that oppose the Doctrine of the Church but that make divisions in and cause separation from the Church Rom. 16.17 1 Cor. 3.4 5. How severely doth St. Paul chide the Corinthians not for following false Teachers but for making factions for true ones I am of Paul and I of Apollos and I of Christ Christ himself must not be pleaded in opposition to the Ordinances and Unity of the Church Phil. 1.16 this were to preach Christ out of envy When men begin to blow the Trumpet to Division and cry Every to his Tents they do ipso facto proclaim We have no Portion or Communion with the Church Dum conventicula sibi constituunt teritatis caput atque originem reliquerunt S. Cyprian Which is the second particular wherein the Communion of our Church with Christ and his Apostles is maintained i.e. in Government for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Society or Assembly Civil or Ecclesiastical 〈◊〉 Body corporate in which is superiority and subordination and which is governed by certain Laws and Customs Penalties and Priviledges proper to it self and when this order is observed in all Societies it is strange if that which makes up the Body of Christ should be a Monster the Apostle assures us to the contrary God is not the Author of Confusion 1 Cor. 14.33 but of Peace as in all the Churches of the Saints which the Apostle alledgeth especially to prove that there is superiority and subordination even among the Prophets i.e. the Ministers of the New Testament v. 33. The spirit of the Prophets are subject to the Prophets when therefore we read of fellowship with the Apostles we may not understand it of a confused parity either between the Ministers of Christ and his people as the Socinians and Anabaptists or of the Ministers of Christ among themselves as the Presbyterians imagine for we may both see and hear that the contrary hath been from the beginning Our Saviour appointed other seventy Luk. 20.1 Eph. 4.10 which were not of the same rank with the Apostles And when he ascended he gave divers offices to continue in his Church and therefore Christ did not only commission his Disciples To feed and govern his Church in their own persons Joh. 20.21 but by their Successors As the Father sent me so send I you that you may send others And lâ— I am with you to the end of the world Mat. 28.28 not in their persons but in their successors And it will be a very difficult work for some Pastors to prove such a succession But not to digress We read that while the Church of Christ was yet a little Flock Act. 15.6 1 Tim. 3.10 there were Apostles Elders and Deacons when that Flock increased and the planting and confirming of Churches abroad called them from their immediate superintendency they found out fit persons to whom they derived their own ordinary authority viz. For Ordination and Jurisdiction for the government of such Churches as they had planted St. James had his successors at Jerusalem St. Mark at Alexandria St. Peter and St. Paul the one being the Apostle of the Jews that believed the other of the Gentiles Eusebius l. 3. c. 23. had their successors at Rome St. Paul being to go into Macedonia left Timothy at Ephesus and Titus at Crete to succeed him in the Government of those Churches The Apostle had laboured about the space of three years to settle the Church of Ephesus Act. 20.17.28 for he had planted Elders there he visited them and gave them a charge to take heed to themselves and to their flocks over which the Holy Ghost had made them Overseers Episcopi gregis these were thought sufficient as long as the Apostle could be near them but when the Flock multiplied and the Apostle knew he should see these Elders no more Episcopus Presbyterorum gregis he devolved his charge to Timothy Surely he did not make two supream officers in that Church nor if the government of the Elders had been according to his mind would he have given Timothy so large a Commission Charge some 1 Tim. 1.2 that they preach no other Doctrine 1. Here is an inspection into the Doctrine of the Elders Par in parem non habet imperium who were their present Teachers and what were his charge worth if he had not a Jurisdiction over them 2. Timothy was to direct and order the publick Prayers of the Church ch 2. 1. for in v. 18. of ch 1. This charge I commit unto thee What is that charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all That Prayers be made How made By the ex-tempore conceptions of every private Presbyter That is no making of Prayers in the Apostles sense for then Timothy could have no hand in the making of them whereas he was to provide that the Prayers that were used in the Church might be such as might stand with the publick necessities of all men with the welfare of their Governours and their own reputation and peace when none of their adversaries should find any just cause to accuse their solemn Devotions Again 3. Timothy is directed how to receive accusations against an Elder 1 Tim. 5.19 and the power of receiving accusations implies a power to judg and determine of them Herein saith Epiphanius the Apostles shews Quis sit Presbyter Haer. 75. quis Episcopus cum dicit Timotheo Presbyterum ne objurges And 4. v. 20. He
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
the Lords-Supper being constantly celebrated with it Mr. Thorndike tells us that when St. Paul asketh 1 Cor. 14.16 How shall he that occupieth the room of the unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Ministers consecrating the Eucharist at thy giving of thanks say Amen this Amen is to be understood of the Conclusion of our Lords-Prayer then used at this Sacrament to the truth of this notion many of the Ancients bare witness So among the Latins Gratiarum actio significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Rhenanus on Tertullian de Corona Militis shewing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally taken in this sense and that our Lords-Prayer was constantly used at the Celebration of it Apol. 2. This is the sense of Justine Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The food which was Eucharistically consecrated by the Prayer of that word which came from him which our Lord appointed the Eucharist to be consecrated with De Oratione Dominica St. Cyprian more plainly So Christ taught his Apostles that they should daily in the Sacrifice of his body dare to say Our Father See Cassander p. 39. So St. Hierome Which Prayer Christ taught his Apostles that they should daily use it in the Sacrifice of his Body It was the custom of the Apostles says St. Gregory to consecrate the Sacrament with the use of the Lords-Prayer only he means as I suppose what Honorius doth express Super vinum panem In Gem. Animae l. 1 c. 86. c. They saved over the Bread and Wine the words which our Lord sayed and the Lords-Prayer Certain it is that we have Records of many ancient Liturgiâ—s used in several Churches in all of which this Prayer is inserted in this very Office which may argue it was so from the Apostles practice how else could it prevail in the universal Church It is also highly probable that our Saviour in Mat. 18. did enjoyn his Apostles the use of publick Liturgies Mat. 18.19 Again I say unto you c. the Dico is more than a bare affirmation it hath the force of an Institution See Cameron in loc as when it is spoken of Governours Dixi dii estis This is said to the Governours of the Church as in the former verse viz. to the Apostles then and to their Successors for the future What is it that â—â—r Saviour decrees concerning them That where two of them any small company according to the Proverbial speech among the Jews where two or three did meet to confer about the Law there the â—â—ecinah that is Numerus certus pro incerto the Divine Presence was â—â— the midst of them where these chief Rulers of the Church do agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall consent with heart and voice upon maâ—â—re deliberation for so that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is â—â—vice translated by the Septuagint Gen. 14.3 Hos 6.9 and both signifie an Assembly met about publick â—â—fairs concerning any thing that they shall â—â—k in their united Prayers it shall be done â—nto them on which place Calvin observes 〈◊〉 when the faithful do meet they are â—â—ght to joyn in Devotion and pray in â—â—mmon not only for the testifying the â—nity of their faith for our publick Liturgy is part of our faith and their faith is very uncertain that have no Liturgy but that God may hear what is asked by the consent of all and saith Calvin Christ doth here honour publick Prayers with a special promise that he may incite us to the exercise of them and because it is an inestimable blessing to have Christ President to bless our Counsels and the events of them this promise should be a great encouragement to assemble in a holy and godly manners for whoever either neglecteth the holy Assemblies or separateth himself from his Brethren and behaveth himself remissly in preserving unity doth hereby shew that he hath no esteem of Christs Presence This speaks fair for a set order of publick Prayer in Calvin's opinion In this sense it is evident St. Chrysâ—â—tom understood this place to which he hath reference in that short Prayer of his constantly used in our Litergy Almighty God who hast given us grace at this time So Ignatius If the prayer of one or two prevail for Christs Presence how much more the prayer of the Bishop and the whole Church Epist. ad Ephes with â—ne accord to make our common Prayers and Supplications unto thee and haâ—â— promised that where two or three are gathered together in thy name thou wilt grant their requests c. St. Paul exhorts Timothy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he make it his chief care as Bishop that Church of Ephesus to provide that the publick Prayers be rightly ordered that they be such as may answer the necessities of all mankind that they may be acceptable to our Rulers that some of them be for the obtaining of good things The Prayer for the Emperor in Tertull. Vitam prolixam imperium securum exercitus fortes senatum fidelem were grounded on this others for aversion of evil that we extend our petitions for the benefit of others and that we have also forms of Thanksgiving to God for his mercies received And every ordinary Minister is not sufficient to guide the people in such a solemn Office nor though they were of great abilities would it consist with that harmony of desires and affections wherein all Christian Congregations ought to joyn And in this sense the Primitive Christians â—id understand the Apostles Injunction Ignatius enjoyns the same thing Meet ye all together in the same place Ad Magness p. 58. let there be one common Prayer and one mind among you all And Scaliger tells us he had feen an ancient Liturgy of this pious Martyr De Emendatione Temporum l. 7. Apol. 2. Justine Martyr tells us the practice of the Christians in the second Century 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We all stand up and pray together St. Ambrose and St. Augustine do both terâ—ifie that the prayer for all estates of men used in the most Primitive times especially at the Sacrament of the Lords-Supper had its rise from this injunctioh of St. Paul to Timâ—thy Besides the Hymn which our Saviour 〈◊〉 Mat. 26.30 was a known Hymn in which the Apostles did bear a part The Prayer which he used on the Cross was a prayer of David Psal 22. to shew that he did approve of such prayers wherein we may all joyn The Milevitan Council did therefore ordain that no other prayers should be used in the Church but such as had been perused by the most prudent of the Church lest any thing should be composed either through ignorance or want of heed contrary to the faith in this part of Gods Worship especially they thought it fit 1 Cor. 14.32 Valdè probo Epist 87. that the spirit of the Prophets should be subject to the Prophets Calvin doth greatly
their Fathers and Brethren they do edificare in Gehennam This wisdom is not from above but is earthly sensual devilish How should they build the Church that use nothing but Axes and Hammers to destroy the unity and beauty of it they that renounce that Society to which they had solemnly sworn fidelity and afterward conspire against it and raise Altar against Altar and as the Samaritans set up Mount Gerizim against Mount Sion and affront the Catholick Church with Chimney-Conventicles let them proclaim themselves for The Temple of the Lord as the Jews did with never so much clamor and confidence if they are guilty of stealing murthering committing adultery and swearing falsly and turn the House of God into a den of Thieves they trust in lying words that will not profit them And who but a person that God hath given up to a spirit of Delusion would believe a few revolted and disagreeing Ministers in this later age of the Church against the constant and unanimous testimonies of Martyrs and Confessors the Bishops and Pillars of the universal Church Therefore say ye not a confederacy to them to whom this people shall say a confederacy neither fear ye their fear Isa 8.22 1 Pet. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship not their worship nor be afraid but sanctifie the Lord of Hosts himself and let him be your fear and your dread and be shall be for a Sanctuary to you but a stone of stumbling and a rock of offence to the enemies of his Worship Remember to what destruction Corah Dathan and Abiram brought themselves and the Congregations that followed them Numb 16 31. Brethren be not â—â—â—eived saith Ignatius if any one follow him that maketh a Schism Ad â—hilad he shall not inherit the Kingdom of God Gal. 5.20 The Apostle says the same when he reckoneth Hatred variance emulation wrath strife seditions and heresies among the works of the flesh which whosoever doth shall not inherit the Kingdom of God And this is indeed the judgment of every Schismatick who are as the Apostle notes self-condemned Tit. 3.11 For while every petty faction doth not only rival but reprobate every other that dissenteth from it as if that Congregation alone were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved Spouse they exclude all others and so subscribe to that common Maxim That out of the Church there is no Salvation We may only then be well assured that God is our Father when we own the true Church of God for our Mother We are bid by Solomon Prov. 1.8 not only to hear the Instructions of our Father but also not to forsake the Law of our Mother And Solomon Jarchi tells us God is our Father and the Congregation of Israel is our Mother And a greater than both these Solomons hath said He that will not hear the Church Mat. 18.17 let him be to thee as a Heathen and a Publican Our Saviour will doubtless maintain the honor and continue the benediction which from the beginning he endowed his Church and Ordinances with He never did nor will own or prosper those that pretend to an extraordinary Ministry or greater purity of Ordinances than those which he hath instituted when they may hâ—â—â— Communion with them Though he called St. Paul to the Apostleship by a Miracle yet is he mindful of his 〈◊〉 Institution and sends him to Aâ—â—ias for Baptiâ—m Act. 9 18. Act. 1â— 1 1 Tim. 4.14 and to the Church of Aâ—â—â—â—â—◠〈◊〉 Ordination The office to which Timothy was consecrated was giveâ— him by Prophesie i. e. saith Theodoret by Diâ—â—â—â— Revelation The Holy Ghost commandâ— it saith Theophylâ—â— and so whatever it was it was Jure Divinoâ— yet was it not thought sufficient without the Hands of the Presbytery And St. Paul tells us as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro officis Rom. 10.15 Bonum non 〈◊〉 ex causâ—â— integriâ— and plainly as is needful in this Argument That where there is not a Minister rightly commissioned for his 〈…〉 to the Institution of 〈◊〉 his Apostles and to that succession which is alway to continue in the 〈◊〉 at lâ—ast where such Ordination may be had but is despised there are neither Prayers nor Preaching nor Faith nor Sacraments neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the people may be perswaded that they have all these in their greatest purity Was he a Christian who fancied St. Cyprian of Novation Qui contempta Ecclesiae traditione sâ—ipsum ordinavit that God had no Church in the World for a long time and therefore baptized himself as the Founder of a new Church They are not altogether unlike him who disliking all the ancient Forms of Government and Worship continued in the Church from the Apostles days do invent Modes of their own and worship their own Delusions which either were never heard of in the Church or as soon condemned and confuted as they were published It may be unwary men may be so misguided as to think Joh. 16.2 they do God good service in all their prophanations but so did they who did kill the Disciples of Christ whose good intentions could not justifie their ungodly actions And what if these seduced people should by degrees be perswaded to act over again all those sad Scenes of Rapine and Murther and Confusion which by persons of like Principles have been executed on the best of Kings and his incomparable Nobility and Gentry as well as on a most pious and prudent Clergy May they not think still they are doing God service when their Leaders are so far from calling them to repentance for what is past as that they rather set them in a way that tends directly to the same Confusions again Mat. 23.29 In vain did the Jews build the Tombs of the ancient Prophets and honoured the Memories of the Righteous that were of old when they actually persecuted those Prophets and wise Men that Christ had sent to them What respect have they for those Martyrs and Confessors in the Marian days that separate from and expose to contempt and ruin those that are their undoubted Successors in the same if not a more reformed Doctrine and Worship It is dreadful to think what the effects of this Separation may be to others Aut in Vite aut in Igne Qui extra Ecclesiam Catholicam vitam finiunt in ignem eternum ituri St. August de fide ad P. D. it cannot be otherwise than destructive to its Authors and Abettors I end with that most serious Exhortation of the Apostle Heb. 10.24 Let us consider one another not rashly to censure and condemn our Brethren but to provoke one another to good works not forsaking the assâ—mbling of our selves together as the manner of some is For if we sin wilfully by our Apostacy from the true Church after we have received the knowledg of the truth there remaineth no more sacrifice for sin But a certain fearful looking for of vengeance and fiery indignation which shall devour the Adversaries From which Siâ— and Judgment Good Lord deliver us All men will walk every one in the name of his God And we will walk in the Name of the Lord our God for ever and ever Mic. 4.5 FINIS
Apostolical Communion IN THE CHURCH OF ENGLAND Asserted and Applied For the Cure of Divisions In a SERMON Preached in the Cathedral-Church of St. Peter Exon And since Enlarged By Tho. Long B. D. and one of the Prebendaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius ad Magnes Hinc moneamur cum specie studii perfectionis imperfectionem nullam tolerare possumus aut in corpore aut in membris Ecclesia tunc diabolum nos tumefacere superbia hypocrisi seducere ad deserendum Christ gregem nos instiget certo sciens se victoriam obtinere cum nos inde abduxit Cum enim nusquam alibi sit aut remissio peccatorum aut salus tametsi vitse plusquam Angelicae speciem prae nobis feramus tamen si tali audacia nos separemus a Christiano coetu simus diaboli Calv. adv Anab. LONDON Printed in the Year 1673. To the Right Worshipful Henry Gandy Esq Mayor of the City of Exeter and the Aldermen of the same THE Society whereof you are Members if it be fit to compare lesser things with greater may acquaint you with the necessity of Government Laws and Order in the Church of God First You hold your Authority from the King and his Laws So doth the Church from Christ and his Gospel You have Superior and Inferior Officers So hath the Church You have power to Enact certain Municipal Laws as occasion shall require for the peace and welfare of the City So hath the Church by virtue of the general Precepts of Christ and his Apostles You have certain Forms and Rites in the Aâ—ministration of Justice to make it more solemn So hath the Church to procure the greater Reverence in the Administration of Publick Worship â—â—u have many lesser Societies of Artificers who have their dependance on you So hath the Church many Parochial Congregations depending on the Bishop of the Diocess Now if discontented and pragmatical persons should arise among your selves and make it their business to defame your Government as if it were tyrannical and arbitrary burthensom and oppressing because of a fâ—â—â—râ—â—â—nt Forms and Customs if they should quarrel â—t some antiquâ—ted wâ—â—s in your Legal proceeding and take offence at the 〈…〉 and 〈◊〉 Maâ—eâ— as 〈…〉 Ceremonies and you know 〈…〉 the same 〈…〉 Magistrates aâ— other 〈…〉 Minister If these 〈…〉 pâ—â—nt and plead 〈…〉 Reformation of all your Laws and Government if they should forge and pretend new Charters and Commissions for the subversion of the old and erect mock-Courts of Justice censuring hating and as much as in them lyeth condemning all that will not be of their Rabble If they should advance a Dozen of Burgo-Masters into the Office of the Mayor and make every man one of the Council if they should abolish all the ancient Laws and Customs lay aside all Rites and Formalities and bring in new Ordinances such as were never known in yours or in the Government of any other Corporation Were such practices tolerable Or if not speedily remedied would they not bring the whole City to Confusion And is it not the duty of every good Magistrate to prevent such tumults Now such is the present condition of our Church Schism and Separation in the Church being of the same nature with Sedition and Tumult in the State And God forbid it should always be said of Zion as Jer. 3â— 17 This is Zion whom no man seeketh after Tum tua res agitur is one Argument to ingage you all as you are Magistrates in the defence of the Church for seldom doth Faction prevail in the Church but it proceeds also to the alteration of the State But you are engaged on more noble Principles as Members of that Church which I plead for and your Examples as things now stand may be more instrumental for the peace of the Church than your power and when you meet with rational Dissenters your Arguments may not be altogether ineffectual I have presumed to put a few such Arguments into your hands which I doubt not may be instrumental to the confirming them that are yet in the Communion of the Church of England though perhaps not effectual to recall those that are departed and yet I doubt not but here is enough to convince them their Conversion is the work of God It will be needless to give an account of my publishing this Sermon or the presenting it to you I should be wanting to my duty as a Minister of the Church if I should omit to serve her Interest as far as I am able And the desires of divers of this City which was the place of my Nativity and in whose welfare that of my self and a numerous family are wrapt up did easily prevail with me to give this testimony of my real affection as well to your persons as to your Government I shall only trouble you with an account of my Subject which is a perswasion to unity in the publick Worship of God as it is professed in the Church of England If any ask What that Church is I answer it is The whole Nation professing the Gospel of Christ visibly uniting themselves by joint-consent of King Pastors and people and agreeing in certain Laws and Rules conformable to the Apostolical and Primitive Precepts and Patterns for the Preaching of the Word and the Administration of the Sacraments with decency and order in the publick Worship of God If this description agree in every particular to our National Church then the raising of Divisions in it and making Separation from it is the sin of Schism and that sin extreamly dangerous and therefore it is every mans duty that lives within the pale of the Church to keep himself in the Communion of the same which is the endeavour and constant prayer of Your devoted Servant in all Good Offices THO LONG 1 Joh. 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with us And truly our fellowship is with the Father and with his Son Jesus Christ THere are saith Solomon threescore Queens and fourscore Concubins but the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haer. 35. undefiled is but one There are many Factions besides that at Rome Cant. 6.8 that pretend to be the Spouse of Christ but his beloved is but one and that one is only beloved Thus the Nicene Creed teacheth us There is one Catholick and Apostolick Church in which is the Communion of Saints and Remission of Sins It concerns us therefore to be well assured as well in respect of our present comfort as of our future happiness of the truth and purity of that part of the Church of Christ to which we join our selves in Communion that our hope of Salvation may be laid on the foundation of the Apostles and Prophets Eph. 2.10 Jesus Christ himself being the chief Corner-stone And if we are ambitious of any honor let it be of this not to be the Head or Prop of any petty Faction but to
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
have enlarged my discourse in this particular because the use of it is generally omitted by divers Persons in their gathered Congregations to whom I commend the opinion of Calvin Inst. l. 2. c. 16. § 18. viz. that by great consent of the Fathers it was attributed to the Apostles and made the pulick confession of the Churches from the Apostles age And so Beza On Rom. 12.6 That from the first preaching of the Gospel it was received as an Epitome thereof I conclude this with the resolution of our late martyr'd Soveraign In his Papers to Henders I shall believe that the Apostles Creed was made by them such reverence do I bear to the traditions of the Church until more certain Authors can be found Now that the Church of England hath Communion with the Apostles in this part of their Doctrine appears first In requiring the profession thereof at Baptism viva voce from them that are of competent age and from the Sureties of Infants in their behalf who are charged to teach it them as soon as they are able to learn and it is plainly expounded in the Church-Catechism and to be said both by Minister and People in the daily service of God and that this Creed together with that of the Councel of Nice and that of Athanasius Artic. 8. are to be received and believed for they may be proved from most certain testimonies of Scripture You see now how the Church of England doth hold Communion with the Apostles in Doctrine viz. in all and nothing else not in Fathers Councils or Creeds but what is included in or by good consequence is concluded from the Scriptures agreeable to the Analogy of Faith Jewels Apol. Proemium Dr. Hammond contra Blond and Judgment of the primitive Fathers and Councils to whose Institutions our Church directed as nigh as possibly she could not only heâ— Doctrine but publick Prayers and administration of Sacraments We do not reject the Scriptures as the Enthusiasts do nor confront their Authority by Traditions as the Papists nor by Private Reason as the Socinians nor by pretended Revelations as the Anabaptists we do not keep those Treasures from the people under the Lock of a strange Language as if the Key of Knowledg were given us rather to shut them up from the people than open them unto them or as if we were of the opinion of Cardinal * Hoâ—us that it would be better with the Church Tilenus contra Bell. De Verbo Dei l. 2. c. 14. Laicis sufficit pictura pro Doctrinâ Gratian Decret if the Scriptures had never been extant nor are we of Bellarmine's judgment That if the Pope should command Vice and forbid Virtue we ought to obey contrary to what the Apostle says If I or an Angel from heaven preach any other doctrine c. â—or doth our Church take authority to â—mpose new Articles of Faith as the Council of Trent did a whole dozen at once teaching for Doctrines the commandments of men such as the Supremacy and Infallibility of the Pope of worshipping Angels and Images Prayers for the dead Invocation of Saints and Angels the Doctrines of Merits Purgatory and Pardons Col. 2.19 these â—old not the Head as the Apostle says And we equally abhor the Doctrine of the Socinians against the Godhead of our Saviour and of the Holy Ghost The Doctrine of the Anabaptists against Magistrates and Ministers such as the Doctrine of Resistance which John Goodwin said was reserved to be made known in this last generation Sic amplecti oportet ut nobis in sacris literis generaliter propositae sunt All these and whatever else are contrary to the Analogy of Faith the Wisdom Justice Goodness and Holiness of God his Precepts or Promises such as represent him less Merciful or Holy than he hath revealed of himself Artic. 8. all these we reject because the Apostles heard them not from Christ nor any Primitive persons from the Apostles we declare them not unto you And after all this to object the Sentiments of private Doctors contrary to the publick Edicts of the Church is but a vexatious and impertinent quarrel of such as have nothing else to object as indeed they have not for it is generally acknowledged That the Articles of our Church as to matters of Faith are agreeable to the Scriptures instead therefore of heaping up concessions I shall make this one observation that after our late Reformers had covenanted to reform our Church in Doctrine the House of Lords who had then the power of admitting all Incumbents to their Benefices permitted none to be legally invested who had not first read and subscribed the Book of Articles which the Church doth declare were set forth for avoiding of diversity of Opinions and establishing of Consent touching true Religion they were never intended to contain all Points of Doctrine as neither doth the Confession of any other Church and yet this is made the only objection against them for as to that pretence of the doubtfulness of them because some words may have divers significations it may as well be objected against the Scriptures in which are some things hard to be understood 2 Pet. 3.16 And here it is very seasonable to mind the people also to continue their communion with the Church in her Apostolical Doctrine in that sense which some learned Expositors give of it on Act. 4.42 viz. in the exercise of that Doctrine Sanctius in locum or in hearing the Apostles preach for if it be the Churches Precept and the Preachers Practise not to teach any thing Dr. Hammond but what is agreeable to the Doctrine of the Old and New Testament and what the ancient Fathers and Bishops have gathered from that Catholick Doctrine and if the Ministers of our Church do frequently plainly and solidly dispense that food of our Souls and I may confidently say it is not done better in any part of the Catholick Church Artic. Rel. Anno. 1571. Clerus Anglicanus stupor mundi Joh. 6.68 I may well demand as St. Peter did Master whither shall we go thou hast the words of eternal life Did we not prefer the advantages of this life beyond the means of a better and make religious duties an engine to promote temporal designs having mens petsons in admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 16. for lucres sake could we be content with Manna and not long for the rank Onions and Flesh-Pots of Aegypt and with the Prodigal leave our Fathers house where is Bread enough to feed with Swine in exotick and strange Modes of Worship we need not move out of our Tents to have all our necessities supplied to our comfort and salvation 2 Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the Apostles says we are not as many that corrupt the word of God mixing the waters of Siloam that run softly with the waters of Marah strife and bitterness nor as those Sophisters in
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
others Do ye not perceive That it is the long Prayers of these Pharisees that like Pharaohs lean Kine devour all the fat Sacrifices of the Church Did not these men suppose their own prayers as much better as they are longer than that of our Saviour they could not have the impudence to lay it aside as impertinent and useless in comparison of their own The primitive Church had frequent prayers five times in a day S. Cyprian Kulâ—â— tolerantiam insolentius negant veritati quam qui erroribus suis saepe pestilentis simis postularunt obnixissimi Capel Thâ—s 41. cont Belg. yet the Lords Prayer was always added Tertulian calls it legitimam Orationem as if all other prayers without it were not duly performed But these men must by no means be censured much less restrained they may by their importunity as the Sons of Zerviah be too strong for David and get a toleration for such practices as themselves have formerly condemned for intolerable yet will not they grant a toleration to our Lords Prayer although Christs command and the practise of the Apostles and Apostolical men and the joint-agreement of the universal Church do urge it these good men cannot get leave of themselves i. e. of the spirit of pride and opposition which possesseth them methinks they should not deal more barbarously with it than the Turks who afford it a respectful remembrance in their Alcaron But I am injoined not to censure them Let them be still reputed Champions of the Good Old Cause Sworn Enemies to Episcopacy and Liturgy but for humble and sound Christians I shall not esteem them until they can get leave of themselves To use the Lords Prayer as a Prayer He adds another affront Most plain it is that our Saviour made this Prayer for his Disciples while they were Members of the Jewish Church and before he had sent the Spirit of Truth to lead them into all truth let it therefore be considered whether we be not ordinarily to express our selves in a dialect more suitable to the New Testament dispensation than is used in the Lords-Prayer To what desperate opinions and practices doth the spirit of pride and faction hurry those that are once possessed with it Nescio quomodo nil tam absurde dici potest quod non dicatur ab aliquo P. Cic. de Divinat l. 2. We have heard of one that would correct the Magnificat and Irâ—naeus tells of some that called themselves Emendatures Apostolarum but this man atttempts more than ever Alphonsus imagined to amend the Lords Prayer He must certainly be a man of extraordinary gifts that can pray ordinarily in a more Evangelical dialect than our Saviour could How went the Spirit of our Lord from him when he dictated this Form that it should so visibly differ from the rest of the New Testament and what cloven tongues and fiery inspiration have they that can so far exceed this despicable prayer St. Cyprian says Quae potest esse magis spiritualis Oratio quem quae verè a Christo data a quo etiam Spiritus Sanctus misus and I am of his mind that there can be no prayer more spiritual than that which was made by him from whom the Holy Spirit is sent And the learned Grotius tells us Ad hunc Spiritum impetrandum praecipue directa est ista precandi formula it is that Dove in whose Form the Holy Spirit doth frequently descend But as Dr. Hammond observed Paranesis p. 15. All the Topicks of Hell have been raked to find Arguments against it but there can be found none to warrant the disuse of this prayer besides the indisposition of such men as these to use it their want of humility and charity would turn it into an imprecation against themselves and therefore it is too big for their mouths But I wonder by what Spirit of Divination it was revealed that this prayer was made for the Disciples whilst Members of the Jewish Church of St. John it is said that he was fibula utriusque Legis a middle person between both Churches yet were his Disciples distinguished from the Jewish and when Christs Disciples askt this prayer of their Master it was to distinguish them from the Disciples of John And if the time be observed in Saint Luke for it was twice prescribed you shall find the use of it peremptorily inâ—oined by our Saviour a good while after that he had taken upon him the publick Ministry of the Gospel and 't is unlikely that he would now build up the Jewish Synagogue Luk. 4.18 which he came to destroy It is true indeed that our Saviour being the chief Corner-stone that should join Jews and Gentiles in one Church did make use of such expression in his Doctrine and some such Rites in his Institutions as were at that time familiarly known and practised among the Jews And so Grotius observes that in this prayer is collected whatever was commendable in the prayers of the Jews In Mat. 6. As also in our Saviours admonitions he makes use of Proverbial sentences then in use So far was the Lord of the Christian Church from affecting any unnecessary novelty However if we consider the sense of it there is no petition A most comprehensive Form of Prayer so the Directory And Calvin l. 3. c. 20. § 34. Quicquid expetere licet quicquid in rem nâ—stram conducit quicquid postulare necesse est and 〈◊〉 that any Christian needs to make but it is included in one of those heads as the Analysis and Comments of learned men upon it do abundantly evince To conclude this part You see the ancient Disciples were so humble as to desire their Lord to teach them to pray Our new Apostles can teach their Lord to pray not only in a dialect more suitable to the Gospel but in the matter less Legal and Jewish No wonder if they scorn our Communion they are fit for the Communion of Hacket and him that gave God thanks that he had forgotten the Lords Prayer As for me I will yet pray against such impieties as old Jacob did for Simeon and Levi O my soul Gen. 49.6 come not thou into their secret unto their Assembly mine Honour be not thou united for in their anger they not only slaughter men but even crucifie afresh the Lord of Life and put him to open shame and in their self-will they do not dig down walls and super-structures but dig up the very foundations of the Church of God And now it is high time to betake our selves to a better Communion which readily offers it self in the last part of the Text. 3. The excellency of this fellowship And truly our fellowship is with the Father and with his Son Jesus Christ But having met with so much boldness lately it cannot be impertinent to caution you here that when you hear of fellowship you do not presently think of an irreverent familiarity with your heavenly Father For if I am
Disciples were not polluted by having a Judas among them Nor was Judas his sin less because he lived in the Communion of Christ and his Apostles it will be an aggravation of our disobedience that we who pretend to be his most familiar Friends and are admitted to feed at Christs Table should lift up the heel against him Our care not to offend him should bear proportion with the measure of his friendship to us and that abundant Charity which we have received from Christ our head should be mutually conveyed to his members and not like those who write themselves e Societate Jesu but are enemies to all but their own Fraternity Joh 13.35 15.14 Then will our Saviour own us for his Disciples when we love one another and for his Friends when we do whatsoever he commands us 3. Let us bless God that hath called us to Himself his Son and his Apostles here let us fix as the primitive Christians did who though they saw the cloud of persecution ready to pour down Cataracts of blood upon them yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were resolved to weather it out Act. 2.42 Our Saviour foretold his Apostles and they have informed us that we must resist even to blood that we may not startle at any opposition as at a strange thing And when we see how active and patient too every Sectary is for the promoting of any faction they that are members of the Catholick Body should shew that they have still the blood and spirits of the primitive Christians animating them with courage and resolution answerable to their high Calling Consider therefore him that endured such contradiction of sinners against himself Heb. 12. he suffered both from Herod and from Pontius Pilate and so did the Apostles from false Brethren as well as from open enemies If we suffer by the Papists as Sectaries and by the Sectaries as Papists even in this also we are made conformable to the Son of God and may say Truly our fellowship is with the Father and with his Son Jesus Christ It is begun in the Church Militant and shall be perfected in the Church Triumphant And the light afflictions we endure here shall add weight to the Crown of Glory hereafter If then our Church Communion be as Jacobs Ladder which had God at the Top of it Gen. 28.12 13. though the Foot be on the Earth for it was God sent his Son and the Son of God sent his Apostles and the Apostles took care for a succession in the Church of God till Christs second Coming they are great despisers of the Ordinance of God and the blessings annexed to them that turn their backs on them and wilfully forsake their own mercies for when our Saviour promised a succession of Pastors to his Church he appropriated his blessing to them Lo I am with you with them in a special manner more than with others else the promise would signifie nothing If therefore we run after them that run before they are sent as they go not on Gods message Heb. 5.4 so they cannot effect Gods end upon us No man taketh this Honour to himself but he dishonours God as if God could not provide for his Church or as if humane inventions were more effectual instruments of Piety than Gods Ordinances It was said by some that God in those times had raised up extraordinary Ministers Many indeed have pretended to be such and Christ foretold of their coming There shall arise false Christs and false Proâ—eets men of no ordinary dignity Mat. 24.24 26. and â—â—y shall shew great signs and wonders draw great multitudes and not of the ordinary â—â—rt they shall if it were possible deceive the very elect they shall captivate the Consciences of men and cause great alterations 〈◊〉 Church and State But behold saith our Saviour I have told you before therefore if they shall say Behold he is in the deâ—ert go not forth Behold he is in the secret Chambers believe it not He is neither in the Cells of Hermits nor in the Chambers of Sectaries his presence and blessing is with his Church which he redeemeth with his Blood to which he promised his Spirit and in which he hath from the beginning preserved a succession of Pastors and will 〈◊〉 it to the end against all the powers of Hell God loveth the Gates of Sion saith David more than all the dwellings of Jacob. Here will I dwell saith God Ps 87.2 Ps 132.13 133.3 for I have a delight in it from Sion he will command 〈◊〉 blessings They that will enjoy the priviledges of a Society must live under the Government and be obedient to the Laws of it and if we expect to partake of the blessings promised to the Church of Christ we must live in its Communion As for intruders and hirelings Quisquis ab Ecclesiâ separatus adulterae jungitur à promissis Ecclesiae separatur S. Cypr. Jer. 23.32 My Sheep will not hear their voice nor follow them saith Christ or if they should they will be led through briars and thorns I sent them not nor commanded them saith God of such Prophets therefore they shall not profit this people at all Not profit them you will say there are none like them for knowledg and discourse of heavenly things none make longer prayers or manifest greater zeal this may be and yet they are not profited 1 Cor. 13. 1. Let St. Paul demonstrate how this may be He supposeth they be men of excellent gifts and have the tongues of Men and Angels as eloquent as Apollo's but wanting Charity they are as sounding-brass make a great noise but profit nothing 2. They are men of great knowledgâ— can expound the most mysterious parts of the Revelation and they have such a plerophory of Faith as carrieth them on against 〈◊〉 opposition they can remove mountains yet wanting Charity they profit nothing 3. Yea but they have Charity also they bestow all their goods on the poor and give their bodies to be burnt yet they may want true Charity that Charity that is long-suffering and kind that doth not envy nor vaunt it self is not puffed up or behaveth it self unseemly that doth not seek her own is not easily provoked thinketh no evil c. If they do not practise these things themselves and preach them to their Disciples they cannot profit them Rev. 16.18 they may please them by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complementing them as the Saints and Elect of God they may be a means of profiting them too in respect of Temporal advantages but though they lead them to a warmer Sun they carry them farther from Gods blessing If they sow the seeds of division and improve them to separation to unchristian censuring Jam. 3.15 Hortari ad Ecclesiae reformationem subtrahere unitatem Hereticae institutionis est Cypr. Jer. 7.9 irreconcilable malice and invincible prejudices against