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
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
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
the Lords-Supper being constantly celebrated with it Mr. Thorndike tells us that when St. Paul asketh 1 Cor. 14.16 How shall he that occupieth the room of the unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Ministers consecrating the Eucharist at thy giving of thanks say Amen this Amen is to be understood of the Conclusion of our Lords-Prayer then used at this Sacrament to the truth of this notion many of the Ancients bare witness So among the Latins Gratiarum actio significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Rhenanus on Tertullian de Corona Militis shewing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally taken in this sense and that our Lords-Prayer was constantly used at the Celebration of it Apol. 2. This is the sense of Justine Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The food which was Eucharistically consecrated by the Prayer of that word which came from him which our Lord appointed the Eucharist to be consecrated with De Oratione Dominica St. Cyprian more plainly So Christ taught his Apostles that they should daily in the Sacrifice of his body dare to say Our Father See Cassander p. 39. So St. Hierome Which Prayer Christ taught his Apostles that they should daily use it in the Sacrifice of his Body It was the custom of the Apostles says St. Gregory to consecrate the Sacrament with the use of the Lords-Prayer only he means as I suppose what Honorius doth express Super vinum panem In Gem. Animae l. 1 c. 86. c. They saved over the Bread and Wine the words which our Lord sayed and the Lords-Prayer Certain it is that we have Records of many ancient Liturgiâ—s used in several Churches in all of which this Prayer is inserted in this very Office which may argue it was so from the Apostles practice how else could it prevail in the universal Church It is also highly probable that our Saviour in Mat. 18. did enjoyn his Apostles the use of publick Liturgies Mat. 18.19 Again I say unto you c. the Dico is more than a bare affirmation it hath the force of an Institution See Cameron in loc as when it is spoken of Governours Dixi dii estis This is said to the Governours of the Church as in the former verse viz. to the Apostles then and to their Successors for the future What is it that â—â—r Saviour decrees concerning them That where two of them any small company according to the Proverbial speech among the Jews where two or three did meet to confer about the Law there the â—â—ecinah that is Numerus certus pro incerto the Divine Presence was â—â— the midst of them where these chief Rulers of the Church do agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall consent with heart and voice upon maâ—â—re deliberation for so that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is â—â—vice translated by the Septuagint Gen. 14.3 Hos 6.9 and both signifie an Assembly met about publick â—â—fairs concerning any thing that they shall â—â—k in their united Prayers it shall be done â—nto them on which place Calvin observes 〈◊〉 when the faithful do meet they are â—â—ght to joyn in Devotion and pray in â—â—mmon not only for the testifying the â—nity of their faith for our publick Liturgy is part of our faith and their faith is very uncertain that have no Liturgy but that God may hear what is asked by the consent of all and saith Calvin Christ doth here honour publick Prayers with a special promise that he may incite us to the exercise of them and because it is an inestimable blessing to have Christ President to bless our Counsels and the events of them this promise should be a great encouragement to assemble in a holy and godly manners for whoever either neglecteth the holy Assemblies or separateth himself from his Brethren and behaveth himself remissly in preserving unity doth hereby shew that he hath no esteem of Christs Presence This speaks fair for a set order of publick Prayer in Calvin's opinion In this sense it is evident St. Chrysâ—â—tom understood this place to which he hath reference in that short Prayer of his constantly used in our Litergy Almighty God who hast given us grace at this time So Ignatius If the prayer of one or two prevail for Christs Presence how much more the prayer of the Bishop and the whole Church Epist. ad Ephes with â—ne accord to make our common Prayers and Supplications unto thee and haâ—â— promised that where two or three are gathered together in thy name thou wilt grant their requests c. St. Paul exhorts Timothy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he make it his chief care as Bishop that Church of Ephesus to provide that the publick Prayers be rightly ordered that they be such as may answer the necessities of all mankind that they may be acceptable to our Rulers that some of them be for the obtaining of good things The Prayer for the Emperor in Tertull. Vitam prolixam imperium securum exercitus fortes senatum fidelem were grounded on this others for aversion of evil that we extend our petitions for the benefit of others and that we have also forms of Thanksgiving to God for his mercies received And every ordinary Minister is not sufficient to guide the people in such a solemn Office nor though they were of great abilities would it consist with that harmony of desires and affections wherein all Christian Congregations ought to joyn And in this sense the Primitive Christians â—id understand the Apostles Injunction Ignatius enjoyns the same thing Meet ye all together in the same place Ad Magness p. 58. let there be one common Prayer and one mind among you all And Scaliger tells us he had feen an ancient Liturgy of this pious Martyr De Emendatione Temporum l. 7. Apol. 2. Justine Martyr tells us the practice of the Christians in the second Century 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We all stand up and pray together St. Ambrose and St. Augustine do both terâ—ifie that the prayer for all estates of men used in the most Primitive times especially at the Sacrament of the Lords-Supper had its rise from this injunctioh of St. Paul to Timâ—thy Besides the Hymn which our Saviour 〈◊〉 Mat. 26.30 was a known Hymn in which the Apostles did bear a part The Prayer which he used on the Cross was a prayer of David Psal 22. to shew that he did approve of such prayers wherein we may all joyn The Milevitan Council did therefore ordain that no other prayers should be used in the Church but such as had been perused by the most prudent of the Church lest any thing should be composed either through ignorance or want of heed contrary to the faith in this part of Gods Worship especially they thought it fit 1 Cor. 14.32 Valdè probo Epist 87. that the spirit of the Prophets should be subject to the Prophets Calvin doth greatly
approve of a Liturgy for the same Reasons The Magdeburgenses say that in the third Century See Gennadius de Dogm Ecclesia c. 30. Formulas quadam precationum c. without doubt the Christians had certain forms of Prayers It is evident therefore that we are conformable to the Apostles in the use of solemn forms of Prayers but whether the matter of our Prayers be agreeable to theirs is another Inquiry Doubtless whatever their Prayers were they were consonant to their Doctrine and in that our Liturgy is conformable there is nothing in them contrary to our Doctrine and nothing in our Doctrine contrary to that of the Apostles as hath been proved and it were an easie matter to fill the Margent of our Liturgy with such Qâ—otations of Scripture as do in express words contain or by clear consequence confirm all the Prayers Hymns and Thanksgivings in that Book The Apostles did publickly use our Lords-Prayer the Creed the Psalms of David the words enjoyned by our Saviour at the Administration of both Sacraments and so do we they read the Scriptures and expounded them they Catechised the younger sort in the Principles of Religion so 〈◊〉 we They had Prayers Supplications Intercessions and giving of thanks for Kings and their subordinate Officers and for all â—â—rts and degrees of Men so have we they sung Hymns and Praises to God in their Congregations and so do we They had Comminations and threatnings Censures and Excommunication of impenitent and contâ—macious offenders so have we In a word â—â— we should collect all the ancient Liturâ—ies in the Greek Latin Armenian and Aethiopick Churches and extract the most â—â—lid pious parts of Devotion out of them 〈◊〉 it would appear that as we have omitted in â—â—rs all that was vain and superstitious so we want nothing that is pious or profitable â—any of the reformed Churches do come â—â—ar ours but none are yet equal We do not mâ—tter out our Prayers in an unknown Tongue or perswade our people That ignorance is the mother of Devotion 〈◊〉 which is as unprofitable tumble out a â—â—ltitude of words which have none or no â—â—od signification as if we were fallen to â—â—at age which Hippolytus an ancient Bishop and Martyr spake of viz. the days of Antichrist wherein Liturgy should be extinct we do not sill our Prayer-book with Ave-Maries A Ladies Psalter Dirges and Prayers for the Dead Invocations of Angels and Saints that never had a being we râ—â—d not Legends and ridiculous stories such as may rather excite laughter or disdain than Devotion In a word we have not their forms for exorcising of Divels Baptising of Bells and Garments their Crucifixes Beads and Agnus Dei's Ours is a reasonable and Apostolical Service wherein the most learned of the Protestant Churches abroad Rivet Grotius and Bochartus Cranmer Arch B. Goodrick Bishop of Ely Skip of Hereford Thirl by of West Day of Chechester Holbick of Lincoln â—idley of Rochester Dr. Cox Almoner Tarler Dean of Lincoln Haynes of Exeter Redman of Westminâ—ter Robinson Arch Deâ—con of Leicester have manifested their readiness to hold Commâ—nion with us Some respect we should sâ—â—w in for the sake of its first Authors those Bishops and Confessors that were the Compilers of it some of which died in defence of it as others since in opposition to it The world may judg which deserved bâ—â— of the Protestant Religion A work which in that age most men called a work of Gâ—â— as Mr. Fâ—x reports When it was comâ—iled the Arch-Bishop turns it into I 〈◊〉 and sends it to Martin Buâ—er who 〈◊〉 this approbation of it that it was generally contained in the word of God 〈…〉 repugnant to it if rightly under 〈◊〉 After this it was amended Bishop Ridley P. Martir Bucer So did the University of Oxford since so as Arch-Bishop Cranmer undertook by the leave of Qâ—â—â—n Mary that he and some others would defend it against all the Papists in England Thâ— Protestants that fled to Geneva and Franckfort in those days kept their own Liturgy rather then Calvins until Knox began to oppose it of which when Mr. Câ—â—â—dal told Bishop Ridley the day before his martyrdom I wonder saith the Bishop Mr. Kâ—â—x should at this time set himself against the poor Protestants of England and â—â—nd fault with their Service Book wherein though his wit may find something to cavil at he shall never be able to and matter of just exception as if any thing were therein contained contrary to the word of God But Mr. Calvin who had commended the use of a Form to the Lord Protector when he saw this though he had offered to assist Tolerabiles ineptias yet not being one of the Composers confâ—res it to contain some trifles which yet were tolerable and in truth there 〈◊〉 theâ—â— such things in it as Prayers for 〈…〉 Extream Unctiâ—n 〈◊〉 In 〈…〉 this Raign it is 〈…〉 again 〈…〉 inquiry to the objections the 〈…〉 so differ The Parliament suppressed the Admonions and imprisoned the Authors some 〈…〉 against and 〈…〉 former allowed 〈…〉 of altering 〈…〉 to be not for the 〈…〉 the Liturgy But this which was have often attempted was effected at last it was pluckt up root and branch not so much as our Lords Prayer spared And this is no new thing there ever have been and will be unquiet spirits to disturb the servants of God in nothing more than their publick devotions St. Augustine complained of this in the Milevitane Council where were two hundred Bishops Can. 12. Tom. 8. p. 32. Ep. 93 94. De bono Persev how That not only the Prayers of the Church but the Lords Prayer was despised by the Donatists of whom he says Tunc desinent dici frafres nostri cum desierint dicere Pater noster he would no longer own them for his Brethren that would not join with him to say Our Father c. Upon which that Council decrees that no Prayers should be publickly used but such as were approved by the Synod But St. Augustine meekly intreats them not only to hear the Sermons but to consider and ponder the publick Prayers which says he the Church had and will always have to the end of the world Bonasus Vapulans We may the less wonder therefore that the Prayers of our Church are despised when the same persons cannot be reconciciled to the Lords Prayer we might have hoped that after so many severe corrections men would have grown sober and repented of their former hard and ungodly speeches But we see a late Apologist for the Non-conformists in a Book written against Mr. Durel steps forth like another Goliah to defye not only the host but in a manner the God of Israel what else mean these horrid expressions against the Lords Prayer I would not have them censured says this tender-hearted man that cannot get leave of themselves to use it as a Prayer especially when they have prayed largely before for themselves and
others Do ye not perceive That it is the long Prayers of these Pharisees that like Pharaohs lean Kine devour all the fat Sacrifices of the Church Did not these men suppose their own prayers as much better as they are longer than that of our Saviour they could not have the impudence to lay it aside as impertinent and useless in comparison of their own The primitive Church had frequent prayers five times in a day S. Cyprian Kulâ—â— tolerantiam insolentius negant veritati quam qui erroribus suis saepe pestilentis simis postularunt obnixissimi Capel Thâ—s 41. cont Belg. yet the Lords Prayer was always added Tertulian calls it legitimam Orationem as if all other prayers without it were not duly performed But these men must by no means be censured much less restrained they may by their importunity as the Sons of Zerviah be too strong for David and get a toleration for such practices as themselves have formerly condemned for intolerable yet will not they grant a toleration to our Lords Prayer although Christs command and the practise of the Apostles and Apostolical men and the joint-agreement of the universal Church do urge it these good men cannot get leave of themselves i. e. of the spirit of pride and opposition which possesseth them methinks they should not deal more barbarously with it than the Turks who afford it a respectful remembrance in their Alcaron But I am injoined not to censure them Let them be still reputed Champions of the Good Old Cause Sworn Enemies to Episcopacy and Liturgy but for humble and sound Christians I shall not esteem them until they can get leave of themselves To use the Lords Prayer as a Prayer He adds another affront Most plain it is that our Saviour made this Prayer for his Disciples while they were Members of the Jewish Church and before he had sent the Spirit of Truth to lead them into all truth let it therefore be considered whether we be not ordinarily to express our selves in a dialect more suitable to the New Testament dispensation than is used in the Lords-Prayer To what desperate opinions and practices doth the spirit of pride and faction hurry those that are once possessed with it Nescio quomodo nil tam absurde dici potest quod non dicatur ab aliquo P. Cic. de Divinat l. 2. We have heard of one that would correct the Magnificat and Irâ—naeus tells of some that called themselves Emendatures Apostolarum but this man atttempts more than ever Alphonsus imagined to amend the Lords Prayer He must certainly be a man of extraordinary gifts that can pray ordinarily in a more Evangelical dialect than our Saviour could How went the Spirit of our Lord from him when he dictated this Form that it should so visibly differ from the rest of the New Testament and what cloven tongues and fiery inspiration have they that can so far exceed this despicable prayer St. Cyprian says Quae potest esse magis spiritualis Oratio quem quae verè a Christo data a quo etiam Spiritus Sanctus misus and I am of his mind that there can be no prayer more spiritual than that which was made by him from whom the Holy Spirit is sent And the learned Grotius tells us Ad hunc Spiritum impetrandum praecipue directa est ista precandi formula it is that Dove in whose Form the Holy Spirit doth frequently descend But as Dr. Hammond observed Paranesis p. 15. All the Topicks of Hell have been raked to find Arguments against it but there can be found none to warrant the disuse of this prayer besides the indisposition of such men as these to use it their want of humility and charity would turn it into an imprecation against themselves and therefore it is too big for their mouths But I wonder by what Spirit of Divination it was revealed that this prayer was made for the Disciples whilst Members of the Jewish Church of St. John it is said that he was fibula utriusque Legis a middle person between both Churches yet were his Disciples distinguished from the Jewish and when Christs Disciples askt this prayer of their Master it was to distinguish them from the Disciples of John And if the time be observed in Saint Luke for it was twice prescribed you shall find the use of it peremptorily inâ—oined by our Saviour a good while after that he had taken upon him the publick Ministry of the Gospel and 't is unlikely that he would now build up the Jewish Synagogue Luk. 4.18 which he came to destroy It is true indeed that our Saviour being the chief Corner-stone that should join Jews and Gentiles in one Church did make use of such expression in his Doctrine and some such Rites in his Institutions as were at that time familiarly known and practised among the Jews And so Grotius observes that in this prayer is collected whatever was commendable in the prayers of the Jews In Mat. 6. As also in our Saviours admonitions he makes use of Proverbial sentences then in use So far was the Lord of the Christian Church from affecting any unnecessary novelty However if we consider the sense of it there is no petition A most comprehensive Form of Prayer so the Directory And Calvin l. 3. c. 20. § 34. Quicquid expetere licet quicquid in rem nâ—stram conducit quicquid postulare necesse est and 〈◊〉 that any Christian needs to make but it is included in one of those heads as the Analysis and Comments of learned men upon it do abundantly evince To conclude this part You see the ancient Disciples were so humble as to desire their Lord to teach them to pray Our new Apostles can teach their Lord to pray not only in a dialect more suitable to the Gospel but in the matter less Legal and Jewish No wonder if they scorn our Communion they are fit for the Communion of Hacket and him that gave God thanks that he had forgotten the Lords Prayer As for me I will yet pray against such impieties as old Jacob did for Simeon and Levi O my soul Gen. 49.6 come not thou into their secret unto their Assembly mine Honour be not thou united for in their anger they not only slaughter men but even crucifie afresh the Lord of Life and put him to open shame and in their self-will they do not dig down walls and super-structures but dig up the very foundations of the Church of God And now it is high time to betake our selves to a better Communion which readily offers it self in the last part of the Text. 3. The excellency of this fellowship And truly our fellowship is with the Father and with his Son Jesus Christ But having met with so much boldness lately it cannot be impertinent to caution you here that when you hear of fellowship you do not presently think of an irreverent familiarity with your heavenly Father For if I am
Disciples were not polluted by having a Judas among them Nor was Judas his sin less because he lived in the Communion of Christ and his Apostles it will be an aggravation of our disobedience that we who pretend to be his most familiar Friends and are admitted to feed at Christs Table should lift up the heel against him Our care not to offend him should bear proportion with the measure of his friendship to us and that abundant Charity which we have received from Christ our head should be mutually conveyed to his members and not like those who write themselves e Societate Jesu but are enemies to all but their own Fraternity Joh 13.35 15.14 Then will our Saviour own us for his Disciples when we love one another and for his Friends when we do whatsoever he commands us 3. Let us bless God that hath called us to Himself his Son and his Apostles here let us fix as the primitive Christians did who though they saw the cloud of persecution ready to pour down Cataracts of blood upon them yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were resolved to weather it out Act. 2.42 Our Saviour foretold his Apostles and they have informed us that we must resist even to blood that we may not startle at any opposition as at a strange thing And when we see how active and patient too every Sectary is for the promoting of any faction they that are members of the Catholick Body should shew that they have still the blood and spirits of the primitive Christians animating them with courage and resolution answerable to their high Calling Consider therefore him that endured such contradiction of sinners against himself Heb. 12. he suffered both from Herod and from Pontius Pilate and so did the Apostles from false Brethren as well as from open enemies If we suffer by the Papists as Sectaries and by the Sectaries as Papists even in this also we are made conformable to the Son of God and may say Truly our fellowship is with the Father and with his Son Jesus Christ It is begun in the Church Militant and shall be perfected in the Church Triumphant And the light afflictions we endure here shall add weight to the Crown of Glory hereafter If then our Church Communion be as Jacobs Ladder which had God at the Top of it Gen. 28.12 13. though the Foot be on the Earth for it was God sent his Son and the Son of God sent his Apostles and the Apostles took care for a succession in the Church of God till Christs second Coming they are great despisers of the Ordinance of God and the blessings annexed to them that turn their backs on them and wilfully forsake their own mercies for when our Saviour promised a succession of Pastors to his Church he appropriated his blessing to them Lo I am with you with them in a special manner more than with others else the promise would signifie nothing If therefore we run after them that run before they are sent as they go not on Gods message Heb. 5.4 so they cannot effect Gods end upon us No man taketh this Honour to himself but he dishonours God as if God could not provide for his Church or as if humane inventions were more effectual instruments of Piety than Gods Ordinances It was said by some that God in those times had raised up extraordinary Ministers Many indeed have pretended to be such and Christ foretold of their coming There shall arise false Christs and false Proâ—eets men of no ordinary dignity Mat. 24.24 26. and â—â—y shall shew great signs and wonders draw great multitudes and not of the ordinary â—â—rt they shall if it were possible deceive the very elect they shall captivate the Consciences of men and cause great alterations 〈◊〉 Church and State But behold saith our Saviour I have told you before therefore if they shall say Behold he is in the deâ—ert go not forth Behold he is in the secret Chambers believe it not He is neither in the Cells of Hermits nor in the Chambers of Sectaries his presence and blessing is with his Church which he redeemeth with his Blood to which he promised his Spirit and in which he hath from the beginning preserved a succession of Pastors and will 〈◊〉 it to the end against all the powers of Hell God loveth the Gates of Sion saith David more than all the dwellings of Jacob. Here will I dwell saith God Ps 87.2 Ps 132.13 133.3 for I have a delight in it from Sion he will command 〈◊〉 blessings They that will enjoy the priviledges of a Society must live under the Government and be obedient to the Laws of it and if we expect to partake of the blessings promised to the Church of Christ we must live in its Communion As for intruders and hirelings Quisquis ab Ecclesiâ separatus adulterae jungitur à promissis Ecclesiae separatur S. Cypr. Jer. 23.32 My Sheep will not hear their voice nor follow them saith Christ or if they should they will be led through briars and thorns I sent them not nor commanded them saith God of such Prophets therefore they shall not profit this people at all Not profit them you will say there are none like them for knowledg and discourse of heavenly things none make longer prayers or manifest greater zeal this may be and yet they are not profited 1 Cor. 13. 1. Let St. Paul demonstrate how this may be He supposeth they be men of excellent gifts and have the tongues of Men and Angels as eloquent as Apollo's but wanting Charity they are as sounding-brass make a great noise but profit nothing 2. They are men of great knowledgâ— can expound the most mysterious parts of the Revelation and they have such a plerophory of Faith as carrieth them on against 〈◊〉 opposition they can remove mountains yet wanting Charity they profit nothing 3. Yea but they have Charity also they bestow all their goods on the poor and give their bodies to be burnt yet they may want true Charity that Charity that is long-suffering and kind that doth not envy nor vaunt it self is not puffed up or behaveth it self unseemly that doth not seek her own is not easily provoked thinketh no evil c. If they do not practise these things themselves and preach them to their Disciples they cannot profit them Rev. 16.18 they may please them by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complementing them as the Saints and Elect of God they may be a means of profiting them too in respect of Temporal advantages but though they lead them to a warmer Sun they carry them farther from Gods blessing If they sow the seeds of division and improve them to separation to unchristian censuring Jam. 3.15 Hortari ad Ecclesiae reformationem subtrahere unitatem Hereticae institutionis est Cypr. Jer. 7.9 irreconcilable malice and invincible prejudices against
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