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
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
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
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
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
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
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