Bez. in 1 Cor. 7.6 were it but for this Cùm alioquin ipsum conjugium per se purum sit ac honestum tamen ipsius usus vix aut ne vix quidem careat aliqua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed quae velo matrimonii obtegatur Because that though marriage of it self be pure and holy yet the use of it can hardly if possible be without some irregularity yet such as by the ordinance of Matrimony is vailed over and covered And therefore at the first when there is most danger the stronger obligations from the most solemn and sacred ordinances have a necessary use Next Scurrilously they enquire if they do not receive who shall be punished c. When the Lord appointed that the children of Israel must dwell in Tents once a year Levit. 23.34 in remembrance of their dwelling in the wilderness yet 't is said in Nehemiah Nehem. 8.17 that they had not done it so till then from the time they came out of Aegypt Must we quarrel now with Gods own Law because if the people would not do it it did not design who should be punished Some punishments are appointed the Magistrate but withal there are some left to our own consciences and to Gods secret Judgment It is much upon this account that the Rubrick after the Catechisme scaped the Br. lash which saith that all parents and masters shall cause their ch ldren and servants to come to catechizing which is as much observed as the other They may ask here also who shall punish them Even he who will take account of every idle word and question Matth. 12.36 Where they say they are not bound to receive above thrice in the year and therefore not at marriage Prov. 26.5 So puerile a vanity calls for the like answer Have they never learned that besides Propria quae maribus there is also Quae genus aut flexum variant The eighth and last Rubrick they except against is The eighth Except Rubrick after the Commun of the sick That after the Communion of the sick where it is said that in the plague or other infectious diseases when company cannot be had upon special request of the sick the Minister may alonely communicate with him Where first their supposition is that the Minister is bound to visit every sick person of the plague and to give him the Communion if he desire it Minister visiting the sick of the plague Upon this they build a three-fold battery of unchristianity of opposition to the other Rubricks touching the Communion and particularly that of the sick Lastly of inhumanity Answ But Castles in the air have no foundation The Rubrick doth not say as before he shall or must but he may it thereby being left to his own conscience and discretion Their footing therefore fails them but if it were good Matth. 25. not against Christianity therefore For I was sick he excepteth no disease and ye came unto me what only the people capable of this reward and blessing not any Minister Then was Calvine weak who would have gone to those visited of the plague Beza in Vit. Calv. ad Ann. 1542. if the Senate who were concerned more waies then one in his life would have suffered him Yea and the Senate too who thought that for these visited of the plague there Pastoris constantis ac seduli opera requireretur that the labour of a grave and diligent Minister was very requisite and accordingly Sebast Castellio though chosen by lot refusing Blanchetus another Minister took it upon him And how else shall we fulfill that Engagement 1 Joh. 3 16. viz. that we ought to lay down our lives for the brethren Neither Secondly Is it true which they say Private Communion that the very nature of the Sacrament requires a publick administration The practice of it indeed so far as is recorded we Answ 1 find to be with company but the nature of it is another thing urgy in the Q. of the r. that being an outward and visible sign ordained by Christ himself as a means whereby we may apply the body and blood of Christ and a pledge to assure us thereof Or it is not onely a sign of the love that Christians ought to have among themselves which is represented by the company and number one to another ic of Re◠28. but rather it is a Sacrament of our redemption by Christs death or 10.16 insomuch as to such as rightly worthily and with faith receive the same the bread which we break is a partaking of the body of Christ and likewise the Cup of blessing is a partaking of the blood of Christ This being so it is not of the nature and essence of the Sacrament nor necessarily required to the comfort and benefit of receiving thereof that it be publickly no nor with company celebrated Answ 2 Secondly Their proof is as as weak taken from those Rubricks that speak of the Communion when company may be had or of comforting the sick if by any just impediment the sick be deprived of the Communion The lack of company is mention'd as one which yet is no contradiction although it be allowed that the Minister alonely may receive with him For this may well refer to the sick man's family for 't is said When none of the parish or neighbours can be gotten but is supposed those of his own house may and if that cannot be it may be an impediment to the administration of the Communion Unless it be as the Rubrick saith upon special request of the diseased and that the consolation appointed for him in case the former impediments do hinder the convenient administration do not satisfie his conscience but that still he be importunate for it in such case he may c. where they put in That unless he truly repent of his sins st and stedfastly believe in Christ c. which the Exhortation is to put him in mind of what good will he get by receiving the Sacrament Answ 3 This savours of Famialism as if in case he do these there were no need of the Sacrament Thirdly it is no whit contrary unto humanity as they affirm but the quite contrary But must a Minister pag. 26. who hath charge of many souls venture pag. 26. adventure his health and life to gratifie an infectious person in that which is not necessary to his salvation say the Brethren It hath been shewn above that it is not a must but a may Again he must if called by God through the voice of his Church the sick person and his own conscience In case these concur as it may fall out or else he cannot be Christs Disciple much less a Minister of his as we saw above The charge of the souls belong more to the Church and to God Almighty to take care of than to any particular Minister What is that to thee Joh. 21. follow thou him
Three roots of unthankfulness or pride Ignorance when we know not the Author from whom our good cometh Dissimulation when our hands are more open than our eyes upon that we receive Pride when we think our selves worthy of that which meer grace and undeserved mercy bestoweth Again the very silence that our unworthiness putteth us unto doth it self make request for us and that in confidence of his grace With which answer I end my reply unto this point The tenth particular against which they object is in Except 10 the second prayer at Baptism in which we pray Remission by spiritual Regeneration that Infants coming to Baptism may receive remission of their sins by spiritual regeneration The Brethren except That remission of sins is not received by or from spiritual regeneration but by and from the blood of Christ Heb. 9.22 1 Joh. 1.7 But they grant that remission of sins and regeneration flow from one and the same fountain and are both conveyed and sealed in Baptism Answ seminally at least Which words being before have so way-laid the other that they do not onely stop them but destroy them For if regeneration and remission of sins be both conveyed and sealed in Baptism the question onely is which is first and causal one to the other or whether they be both co-ordinate and without dependance one from the other Which doubt is soon answered if we consider first That Baptism of water through the Word is made by our Saviour the instrument of the new-birth Joh. 3. Unless saith he a man be born of water and of the holy Ghost c. And he did sanctifie and clense the Church Eph. 5. with the washing of water by the Word And he saved us by the washing of Regeneration Tit. 3. and renewing of the holy Ghost saith the Apostle Eph. 3. By Baptism we do put on Christ And are by one spirit baptized into one body viz. that of Christ Hence first we partake of the new nature are born to God and become his children whereupon follows the remission of sins by vertue indeed of the blood of Christ but this blood is not communicated out of the body nor to any but those that are members of it and by the operation of the holy Ghost regenerated therein by Baptism Matth. 27. Hence our Saviour before he gave the Cup at his last Supper wherewith he promised remission of sins he premiseth ' This is my Body speaking of the Bread first to be received which the Apostle expounding saith We being many 1 Cor. 10. are one bread and one body And that the bread is the communion of the body of Christ That first then the Cup the communion of his blood for the remission of sins Now we are baptized into this body in this body we have spiritual regeneration or the new birth Remission of sins by spiritual regenerarion and God now reckons us and owns us for his children and being such he confers the blood that is in the body for the forgiveness of sins I am not ignorant that Adoption is made an effect or consequent of our Justification and forgiveness of sins But if we consider that we must have union with Christ before we can have communion and that this communion effects first our regeneration and being born to God we shall see that remission of sin is consequent as an effect thereof We receive it by and from the blood of Christ but by the medium of Regeneration this blood being sprinkled actually on none but those that are regenerate at least sacramentally and in respect of the outward application of the Covenant of grace in which respect all the children of Israel after Circumcision Rom. 4.11 which was the seal of the righteousness of faith were owned by God as regenerate persons were his children and had the priviledge of children the remission of sins And hence it is Communion of Saints forgivness of sins that in the Creed we believe first the holy catholick Church and communion of Saints viz. conjunction into one mystical body of Christ and then the forgiveness of sins Because to this communion and the members thereof namely those that are born again and of sons of Adam are by Baptism and the holy Ghost become the sons of God is this priviledge appropriated that they have the remission of sins But that the Church ascribeth forgivness of sins even in this form of Baptism to the blood of Christ onely appears in the prayer immediately before the act of Baptizing which runs thus Almighty and everliving God whose most dearly beloved Son Jesus Christ Prayer before Baptism for the forgivness of our sins did shed out of his most pretious side both water and blood c. Then the Church shews how this regeneration is wrought Prayer after and what is the consequent of it in the prayer after Baptism namely We yield thee hearty thinks most merciful Father See the Artic. of Relig. 27. of Bapt. that it hath pleased thee to regenerate this Infant with thy holy Spirit Baptism is but the instrument to receive him for thine own child by Adoption see Adoption follows Regeneration and to incorporate him c. Secondly It is usual in Sacramental speech to understand the cause by the name of the effect and contrarily by a Metonymie as Matth. 27. This Cup is the New-Testament Circumcision is the Covenant Gen. 17. This bread is my body So here spiritual Regeneration is Baptism in the meaning of the Prayer by a Metonymie of the effect for the cause because Baptism is the instrumental cause of Regeneration So that the meaning is but this That the child may by Baptism called spiritual Regeneration Tit. 3. as the Apostle calls it the Laver of Regeneration receive forgiveness of sins as in Scripture that benefit is properly affixed first unto Baptism as Be ye baptized for the remission of sins Act. 2. And Arise and be baptised and wash away thy sins And They were baptized Matth. 3. confessing their sins that is in order to their washing away by Baptism But this derogates nothing from the blood of Christ by vertue whereof as being the ordinance and instrument of its application Baptism or spiritual Regeneration doth produce remission of sins As for that reproach the Brethren cast upon this expression as if it were mans falshood rather than Gods truth it savours of an affectation rather not to loose somewhat an elegant expression than to receive the truth in the love of it so pertinently held forth in that expression Now for close let us hear two witnesses onely to the former Doctrine viz. That we receive remission of sins by spiritual regeneration whether taking it for Baptism or for the new birth and that whether taken relatively and as by this Sacrament we are born to God and become his children foederally and by way of Covenant or taken really and as it communicates
Baptism in the administration of the Lords Supper c. are first rehearsed and then at the act of Ministring a prayer is used not a Magisterial use of the very words of Christ himself in the first institution First it is untrue that there is any difference in this Answ between Ordination and Baptism or the Lords Supper for as in these there goeth prayer before and after So also in this of Ordination But in the very act there is used a Magisterial if the Brethren will have it so or an authoritative command precept or imperative expression In Baptism I baptize thee in the name of the Father c. not a praying that hee may be baptized The sense whereof is I wash away thy sins or as Ananias to Paul arise and be baptized and wash away thy sins Act. 22.16 which is Magisterial and commanding At the least it is an using of the very words of Christ himself at the first institution as neer as may bee which the Brethren deny to be lawful So in the Lords Supper It is not in the very act I pray that thou mayest be one for whom Christ died and that thou mayest feed on him by Faith But a peremptory assertion that Christ died for him and an imperative command that hee should feed on him by Faith In neither the one Sacrament nor the other is there a prayer used in the very act of administring Neither were it unlawful if the former were in the Lords Supper Take thou the body of Christ take thou his blood which some have used But that our Church for the avoiding of Superstition hath been forced to use other words The Germane and Dutch Churches use a form not unlike that now named The Dutch Form of the Lords Supper in the Dutch Churches The bread which wee break is the communion of the body of Christ take and eat it where they are commanded to take the body of Christ as peremptorily as the Minister is commanded to take the Holy Ghost So in the Cup. But none can give the body and blood of Christ but himself onely And in the Germane Church of Colen Liber Reform Colen in the Liturgy above mentioned in the form of giving the Lords Supper Accipe manduca ad salutem tuam corpus Domini quod pro te traditum est Take and eat the body of Christ to thy salvation c. But secondly as was said above if the words may bear the fotm of a prayer also there needs no altering unless it bee of the Brethrens spirit unto more charity Again wherein wee differ from the very words of Institution it is partly because it would bee incongruous to use them as to say This is my body which is given for you c. And partly to prevent as was said such superstitions as had grown into the use of that Sacrament for want of a more clear explication of those words But it is not incongruous english to say as a Deputy in the name of the Original Author receive the Holy Ghost So also there hath no Superstition arisen upon these words because by Doctrine prevented elsewhere by reason whereof the Church should be constrained to change the very words of our Saviour Especially seeing they serve more emphatically to confirm the assurance of the Minister in his call as also to beget a greater Authority for his person and office in the hearts of the people both which is very necessary Ac uberrimum h. doctrinae fructum quotidie percipit Ecclesia dum pastores suos intelligit divinitus ordinatos esse aeternae salutis sponsoris Cal. in Joh. 20.23 Whilst the people hereby understand that their Ministers are ordained by God to be his Embassadors If it be replied Object that it nourisheth a Popish opinion of the Episcopal and Priestly power to convey the Holy Ghost Object and to forgive sins Answ It is answered that neither of these opinions are Popish but onely the Application of them to unfit persons and the perverse exposition of them as if they had such power in their sleeve to dispense when and to whom they pleased The danger whereof is not such among us who are better taught as that wee should for it alter the words of institution and form of ordaining of which there is such particular use To their third exception that it countenances a sole Except 3 power of Ordination Answ the very form of Ordination answers which appoints that the Bishops with the Priests or Ministers that are present shall lay on their hands and not the Bishop alone To their last of offence to Except 4 Protestant Churches abroad Vide Harm confess they have not declared any such offence in their publick confessions in reference to our Church that I know of nor will if they consider our Doctrine in this particular Answ If some particular men should not be satisfied if for that wee should alter wee should do it rather for the Brethren who are or have been of our own Church But to satisfie a few we may not by unnecessary change scandalize many more To conclude the sense of our Church in these words and this ceremony might be expressed in that of Austin ' on those words Received yee the Spirit by the works of the Law or by the hearing of Faith Aug. in Gal. 3. 2. Tom. 4. Ab Apostolo praedicata est eis fides in qua praedicatione utique adventum praesentiam spiriti sancti senserant By the Apostle saith hee the Faith was preached unto them in which preaching verily there was felt the coming and presence of the Holy Ghost So doth our Church give the Spirit whilst shee repeating the words of Institution intends and prayes that those to whom her word is directed and for whom her prayers Annot. in Joh. 20.22 in Indic Authoâ—it ap Aug. tanquam ex Serm. 11. de verb. dom Tom. 10 quanquam id ibi non invenio sententia tamen proba est may feel the coming and presence of the Spirit I end all with the words of that Author Insufflavit dixit accipite Sp. S. Ecclesiastica iis verbis poâ—estas coâ—lata esse intelligitur inspiratio ergo haec gratia quaedam est quae per traditionem infunditur ordinatis He breathed on them and said Receive the Holy Ghost in these words wee must understand saith hee an Ecclesiastical power is given This Inspiration therefore is a certain grace or priviledge which by delivery in imposition of hands is infused into the ordained which sentence being it takes in both the power and the gift may not unfitly being expounded as a Ministerial act assisted with prayer close this dissertation SUBSECT IV. Consecration of Bishops and Archbishops c. 3. Gen. Exception against book of Ordination THe last Exception they have against the book of Ordination is about consecration of Bishops and Archbishops Where first that because that the same portion of Scripture is appointed to
65. But give me leave to close with the testimony for the practice of it and the reason of that practice out of Austine not only the Vulgar one that we should not be ashamed of Christ crucified but one somewhat deeper Ecce venturi estis ad fontem sanctum diluemini baptismo Aegyptiis insequentibus Israelitas Serm. de Temp. 119. cap. 8. similia erant vestra peccata persequentibus sed usque ad mare rubrum Quid est usque ad mare rubrum Usque ad fontem Christi cruce sanguine consecratum lanceâ perforatum est latus Christi manavit pretium nostrum Ideo SIGNO Christi signatur Baptismus id est aqua ubi tangimini quasi in mare rubrum transitis Behold you are coming unto the holy fountain ye shall be washed in Baptisme Your sins that follow you are like the Aegyptians that pursued the Israelites but how far but unto the Red Sea What is it unto the Red Sea As far as the Font consecrated with the CROSSE and blood of Christ Christs side was pierced with a spear and our redemption flowed out Why the Cross in Bapt. Therefore Baptisme that is water where you are dipped or sprinkled and as it were pass into the Red Sea is signed with the sign of Christ Thus far he wherein he signifieth both the use of it by the Antient Church in Baptiâ—me And also the reason that it might represent by what suffering and means the remission of our siâ—s by the blood of Christ applyed in Baptisme was obtained and brought unâ—o effect I conclude this with Bucers judgment of this ceremony as enjoined in our Liturgy Signum hoc non tam In Script Angl. in Censur Liturg Angl. c. 12 de Sign Crucis in fronte Baptizand quòd est usus in Ecclesia Antiquissimi quà m quòd est admodum simplex praesentis admonitionis Crucis Christi adhiberi nec indecens nec inutile existimo si adhibeatur modò purè intellectum religiosè excipiatur nullâ nec superstitione adjunctâ nec elementi servitute aut vulgari consuetudine This sign of the Cross in Bapt. for of that he is passing his censure not so much because it is of most antient use in the Church as because it is simple and of present admonition of the Cross of Christ I think it neither undecent nor unprofitable to be used Provided it be rightly understood and piously received without superstition or servitude to the very sign or of common custome Thus far he The third is kneeling at the Communion A ceremony which some most of all others scruple Kneeling at the Commun Matth. 23. and yet the Brethren now mentioned who strain at every gnat swallow this camel very smoothly For they say the Rubrick named above hath solidly and excellently declared it We will not refuse nec ab hoste doceri Phil 1. to hear truth though preached of strife and envy as the Apostle speaks the rather because it may also oyl some other minds exulcerated likewise The Rubrick is this The Rubrick about kneeling at the Lords Supper Whereas it is ordained in the Book of Com. prayer in the Administration of the Lords Supper that the Communicants kneeling should receive the holy Communion which thing being well meant for a signification of the humble and grateful acknowledgment of the benefits of Christ given unto the worthy receiver and to avoid the profanation and disorder which about the holy Communion might else ensue lest yet the same kneeling might be thought or taken otherwise we do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramental bread and wine there bodily received nor unto any real and essential presence there being of Christs natural flesh and blood for as concerning the Sacramental bread and wine they remain still in their very natural substances and therefore may not be adored for that were idolatry to be abhorred of all faithfull Christians And as concerning the natural body and blood of our Saviour Christ they are in Heaven and not here for it is contrary to the truth of Christs natural body to be in moe places then one at one time This is the Rubrick the doctrine whereof being definitively prescribed in the twenty eighth Article of Religion Artic. 28. and diffusely for popular audience handled in the Homily of the worthy receiving of the Sacrament Hom. of the Sacram. Tom. 2. might without any great peril be omitted especially as it seems not being confirmed by Parl. as being sent when the Book was printed off as we have noted elsewhere But as to the matter of that Rubrick seeing neither Scripture nor Father is alledged nor a third part so much spoken for satisfaction as in the Canon for explic of the Cross in Baptism why may not this as well as that satisfie The heads of which arguments for the Cross in that Canon being these Reasons for the Cross in Bapt. out of the Canon Note 1. The Apostles so far honoured the name of the Cross that under it they comprehend Christ and all his benefits 2. It began to be in use and reverend estimation in the Primitive Ch. even in the Baptism of their children and otherwise The opposition to which would have been a note of an enemy of Christ 3. That though abused in Popery yet being purged from the superstitious opinions had of it there and being of use as a token that we should not be ashamed of Christ crucified and as press-money to engage us to fight under his banner against our spiritual enemies it was approved both in Ed. 6. time by the Martyrs and other Confessors and by Bucer in his censure of the Liturgy and by the Confessions of the Reformed Churches It being cautioned 1. Cautions That it is no part of the substance of Baptism 2. That the child is both baptized and received into the Congregation before the signing with the Cross 3. Because it is in it self indifferent but being injoyned by authority ought not by private men to be neglected which arguments seem as full for this as did the former for the kneeling But for kneeling at the Sacram. we have also as in the * See Goulart Annot. in Cypr. lib. ad Demetr ca. 19. in Epist 56. cap. 7. Hooker pol. l. 5. § 58. former the suffrage of Reformed Churches in allowance and in some cases in practice also The French Churches in their late Apology written by Monsieur Joh. Daille say Thanks be to God we are not so ill taught as to scruple the * Apolog. of the French Churches translated by my learned friend Mr. Th. Smith Printed Camòr 1653. chap. 12. receiving the Sacrament on our knees Our Brethren of England never receive it otherwise and when we receive it with them we do very readily conform our selves to their order Thus they and this for that ceremony The last is
Presbyter and Bishop as the Brethren do and that of Paul made him an Evangelist is to make him twice ordained which is not once proved and therefore may as easily be denied This for that they produce out of the Gospel To what they say from Law viz. That the Statute 13. Eliz. 12. binding all men not ordained by the Ordination book to subscribe the Articles before the feast of the nativity then coming and the Brethren thence inferring that the Law did not intend to binde all to this form of Ordination It is easie to see that the Statute refers to those then not ordained by it but by other order or in other places but is no cloak for any since What in the fifth place they add that this affixing the right of Ordination unto Bishops doth unchurch all the Protestant Churches is a cast of their office which is to calumniate For that is law and order in one place which is confusion or Schism in another The Apostles Rule 2 Thes 3. Reformed Churches That every man meddle with his own business may bee in some sense applicable to Churches also Wee know our own duty wee hope charitably they would do theirs had they the liberty wee have or the light They condemn not us wee despise not them but give them the right hand of fellowship and when occasion serves wee declare that wee are with them and they with us one bread and one body SECT IV. Of the book of Ordination SUBSECT I. Bishops imposition of hands on Deacons NExt that they may mark out iniquity and accomplish a diligent search for it and that so the nakedness of their Father and Mother if any were might in no part be covered with the veil of charity or modesty but exposed to the contempt and scorn of those in Gath and Askelon They fall upon the book of Ordination But what Book sure such as is written sententiis vivis The book of Ordination as the Jesuite spake of Savanarola upon the Psalms So composed for strength of Doctrine and piety of expression that there is no religious heart can think but that they were guided in it by the very Spirit of God and which did the Brethren conscionably peruse they would finde as wee say other fish to fry and instead of quarrelling with it fall down and ask God forgiveness for their breach of what they promised when they were ordained by it But to the particulars Omitting their quarrel to the three orders and the word Priest answered before Come wee to their exception against the ordering of Deacons which is P. 45. that the imposition of the hands of the Bishop alone upon them is contrary to Acts the sixth where 't is said that They and not one of them onely laid their hands on them But if it be of necessity that at the ordaining of the Deacon there must be the hands of all the Apostles or Ministers present Then more should be required thereunto than to the making of a Minister or a Bishop for that was done by Pauls hand as himself witnesseth in Timothy or at least it will follow that one Apostle 2 Timothy 2. if the rest were present had not power to make a Deacon Secondly Is it any way probable that all the Twelve laid their hands upon every one May not rather Calvins opinion above cited hee admitted viz. ' that one onely did it in the name of the rest Thirdly How will it follow that if all the Apostles laid on hands that therefore every Minister present with the Bishop must do so too unless they can shew that every private Minister doth come as neer the dignity of an Apostle as a Bishop doth who is a Governour of the Church Fourthly It is well noted in the Articles that some superstitions in the Church though there it speaks in another case have grown Artic. 25. of the Sacrament partly of the corrupt following of the Apostles The Apostles and not one onely might lay on hands because there were several to bee ordained And many occasions did admonish them of expedition Again Their Deacons were not in all points as ours which are admitted into the order of the Ministry Why the sole imposition of the Bishops hands is used in Deacons which because an inferiour one to represent the distinction of it and the dignity of the other viz. The Ministry usually so called or Priesthood it was thought convenient to impose the sole hand of the Bishop in the one But for more solemnity not more efficacies sake to adjoyn other Ministers to the Bishop in the other SUBSECT II. Apostles choose Deacons THey except secondly against that passage in the Except 2 prayer where it is said that God did inspire his Apostles to chuse into this order St. Stephen c. whereas they say Act. 6. the Text saith it was the multitude Now the Brethren say it was by order from the Apostles And it hindreth not but that the Apostles might chuse with them or if not their approbation is their chusing after the multitude had made theirs Where the Brethren say that to say the Apostles chose them directly ' crosseth the Text they give us a taste of their learning and of their Logick With them it seems Except 3 subordinata simul vera are contradictoria and Jonathan and David mortal enemies SUBSECT III. Receive the Holy Ghost BUt that which most offendeth say they is N. 3. Receive the Holy Ghost that in the very act of ordaining Priests or Ministers the Bishop takes upon him to give that which none but God himself hath power to bestow where it saith Receive the Holy Ghost c. which be the words of Christ himself to his Apostles without any warrant from him to bee used by any other Because in other ministrations where the words of Institution in Baptism in the administration of the Lords Supper c. are first rehearsed and then at the Act of ministring a prayer is used not a Magisterial use of the very words of Christ himself in the first institution For answer Answ First the Bishop is not to be laden with this odium alone if any were just but the rest of the Ministers also that impose hands with him the Bishop for orders sake being but their mouth But to the matter First To the thing it self next to their exceptions against it To the former Wee must first remember that the Holy Ghost is Christs Vicar upon earth in the Government of the Church in general Joh. 14. chap. 15. chap. 16. and therefore sent by him for that purpose And particularly assumeth to himself the calling of the Ministry As separate unto mee saith the Holy Ghost Barnabas and Saul for the work that I have appointed them Act. 13.2 And take heed unto your selves and unto the flock over which the Holy Ghost hath made you over-seers Act. 20. saith the Apostle to the Ministers of Ephesus Whence it