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
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
love For from this frequent Communicating it was that the primitive Christians thought all their sufferings too little for Christ who was almost daily in this Sacrament hold forth crucified before their eyes for them From this it was St. Cyprian Nescio an magis laudem eorum stabilem fidem individuam Charitatem Ecce quam parati sunt pro se invicem mori Tert. Apol. that they loved one another to the amazement of the Gentiles being as ready to lay down their lives for the Brethren as we are to adventure our lives against them * Sermon before K. James Bishop Vsher calls this Sacrament Ignem Probationis because it congregates what is of a like and separates what is of a different nature the effects of it make good the comparison The Papists and Separatists would both come to our Prayers and Sermons but keep at a distance from our Communion in this Sacraments they went out from us because they were not of us and to follow the Meaphor they are gone in such heat that like the Priests of Mars * In Qu. Elizabeths days whose work it was to scatter fire in his Temple their bitter zeal hath blown up the coals of contention to so great a flame as hath seized on all the Houses of God in the Land and it is still driven up and down by divers boutefeu's as by so many contrary winds â— which meet in nothing but as Sampsons Foxes in the firebrandss at their tails as that they threaten nothing less than the desolation of Sion But what fuel hath this blessed Sacrament given to this wild-fire We maintain neither connor-transubstantiation we make it not a half-Communion by with-holding the Cup of Blessing we are secured from any pretence of Idolatrous worshipping the Hoste for it is declared That no adoration is intended Rubrick at the end of the Communion either to the Sacramental Bread and Wine or to any corporal presence of Christs natural flesh and blood only we are repaired to receive it kneeling as an expression of our humble and grateful acknowledgment of the benefits of Christs death thereby given to all worthy receivers and for avoiding such profanation and disorder as might otherwise ensue Besides it is that posture which Christ himself taught â—s to use in prayer Luk. 22.41 and when the Minister prays that the Body and Blood of Christ may preserve our Bodies and Souls to eternal life let us not separate what Christ hath joined but what the Majesty of Heaven offers so bountifully to such unworthy guests let us receive as the Church requires meerly kneeling upon our knees As for the scruple of Communicating with wicked men I know not to what Congregation we may go to remove that and I suppose there are few of the Communion of our Church scandalously wicked unless as formerly their loyalty to the King and conformity to the Church make them so as in the most select Congregations If any among us be more prophane than others they turn Separatists too by a voluntary neglect of this Sacrament they dare not approach it being fore-warned of the danger and fearing the shame of being rejected by the Minister Rubick for the Communion De occultis non judicat Ecclesia and having his crime signified to the Bishop But if their offences be not discovered as no Law can take hold of them so no Christian ought to censure or avoid them Every man that diligently examines his own heart and life may find himself guilty of more evil than he knows by most of his despised Brethren but if they appear worse than our selves our humility and serious preparation will be an amulet against infection sure I am Another mans immorality will be no excuse for my irreligion Charity is that wedding Garment without which we cannot communicate with God in this or in any other Ordinance in any Congregation whatsoever and one part of Charity is Not to think evil of our Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 18.11 Instead therefore of separating from our Brethren and praying apart as the Pharisee thinking too well of himself it will better become us to smite on our Breasts and say God be merciful to me a sinner and as S. Paul Of all sinners the chief 1 Tim. 1.15 Epist. ad Eph. Make haste said holy Ignatius to meet more frequently at the Eucharist of God for when ye often come together for this end the powers of Satan are made frustrate Sure I am Satan hath gotten great power over us by our neglect and contempt of it and the house that is so divided cannot stand long We should learn of our enemies Davenantii Sententia saith Bishop Davenant though we differ in some Controversies to live in the same Communion the Thomists and Scotists the Dominicans and Jesuits differ in far greater points of Doctrine than we do yet keep the Communion of the same Church It is a sad consideration that not only the Children of this World are wiser in their Generation than the Children of Light The things wherein we agree being many and weighty should be of greater force to unite us than the trifles wheâ—ein we differ to divide us it is not as bad with ours aâ— it was with the Church of Corinth there were many carnal Christians many grosly ignorant 1 Cor. 33.11.29 Some that denied the Resurrection some that for love of their Bellies frequented Idolatrous Feasts Drunkenness was visible at the Lords Table Fornication common and we read of an incestuous person too yet he calls them The Church of God at Corinth sanctified in Christ called to be Saints he doth not unchurch them and perswade separation but to reform abuses to cast out the unclean person and purifie themselves that God might dwell among them and accept their prayers which is the last part but Satans Kingdom is less divided than that which we all call the Kingdom of Christ God and our Saviour as well in the New as in the Old Testament have taught us that Prayer is a special part of his Worship when he calleth his Temple and our Oratories Isa 56.7 Mat. 21.13 Ecclesia preces splendidis eulogiis Deus ornavit ubi Templum vocavit domum Oraticuis Calv. Inst l. 3. c. 20. S. 29. The house of Prayer And indeed the Glory of God cannot be more highly exalted nor our necessities more certainly relieved by any means than by humble and devout Prayers It concerns us therefore when we approach the Throne of Grace to consider how in this duty we may serve God acceptably with reverence and godly fear which we may do if we hold Communion with Christ and his Apostles in this part of the Divine Worship And what their practice was will appear first from Christs own institution who prescribed a form of Prayer to be used by his Disciples and accordingly they did use it if we believe the Ancientsâ— on all solemn occasions The Sacrament of
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