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
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
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
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